Pranam
Organism emotionally connected
1 All species are emotional. All actions and the reactions are
invocations of the emotion. Emotions cause imbalances in the body and the
mind. Yet people love the emotions and get wild objectives. Emot*ons *feed
when there is no need. However where the emotion is warranted , it stays
far away, This fact of life which was seen by the itelligence, found the
ways and the means to control the emotions. The outcome of this was the
dharma, a way of life which after all these years has become the sanathana.
2 Emotions are the outcome of the instant, irrational thoughts, provoked
by other emotions of greed, anger, jealousy, cravings etc. Ramayanam tells
us that Kaikeyi’s emotion and the combined Dasaratha emotion landed the
Just 20 year old Rama and his wife Seetha, a kid, to walk forward to the
forest. Rakshasas are only those who peak their emotions and the forest had
all those in spite of the calmness in nature as well as the sattva guna
Rishis who held their emotions tight. Ravana, a shiva bhakthan, and who had
the lovable Mandothari as wife , strayed away from the emotions created or
provoked by the wrong emotions reflected by his sister. Bhagavat Gita and
Mahabharatha war was only the outcome of the emotions. Krishna channelized
the emotions of Arjuna. Krishna describes the emotions and its lead to
destruction as, “ krodhadbhavati sammohah sammohatsmrtivibhtamah
smrtibhramsadbuddhinaso buddhinasatpranasyati [In Sanskrit]
>From anger comes delusion, and from delusion loss of memory. From loss of
memory comes the ruin of discrimination, and from the ruin of
discrimination, he perishes. “ Emotion causes only a delusion. What
emotion once tested as feeling good, turns out as worse, in another space
and time, leaving the bitterness behind. So Emotional control over the
organisms is the aanmeegam, winning over the Atman.
3 Inb 14 22 B G thus it was concluded that
*TEXTS 22-25*
sri-bhagavan uvaca prakasam ca pravrttim ca
moham eva ca pandava na dvesti sampravrttani
na nivrttani kanksati udasina-vad asino
gunair yo na vicalyate guna vartanta ity evam
yo 'vatisthati nengate sama-duhkha-sukhah sva-sthah
sama-lostasma-kancanah tulya-priyapriyo dhiras
tulya-nindatma-samstutih manapamanayos tulyas
tulyo mitrari-paksayoh sarvarambha-parityagigunatitah sa ucyate
The Blessed Lord said: He who does not hate illumination, attachment and
delusion when they are present, nor longs for them when they disappear; who
is seated like one unconcerned, being situated beyond these material
reactions of the modes of nature, who remains firm, knowing that the modes
alone are active; who regards alike pleasure and pain, and looks on a clod,
a stone and a piece of gold with an equal eye; who is wise and holds praise
and blame to be the same; who is unchanged in honor and dishonor, who
treats friend and foe alike, who has abandoned all fruitive
undertakings-such a man is said to have transcended the modes of nature.
Pravrittim=attachment; moham=dsire; dvesti=hatred; Losta- alump of earth;
mana apamanya tulya=in honor and dishonor equally; guna aditha= transdental
to the material nature.
4 Thus “ It is the thought that counts and not the action. “mano matram
jagat, mano kalpitam jagat” [In Sanskrit] - “the world is as the mind sees
and feels it; the world is as the mind thinks of it’ .
5 Emotional Intelligence as in Bhagavad-Gita : The Bhagavad-Gita on
the other hand, stands tall as an authority in not only identifying the
nature of emotions but also in showing a way to come out of the darkness of
emotional instability. It is in the form of a dialogue between the
emotionally disturbed (Arjuna) and the universal master (Krishna) and
remains an irrefutable answer to many a modern day man’s dilemma or
confusion. The background is the Kurukshetra war where the first cousins
stand against each other when Arjuna, the warrior nonpareil loses his nerve
and refuses to fight. His mind is a cauldron of emotions gripped with the
moral dilemma of to do or not to do.
At the same time, an insight into Arjuna’s character reveals to us that
he is not a person who is easily perturbed. He has in the past exhibited
exemplary restraint and discipline even at the most challenging times. When
Draupadi becomes the wife of all the five brothers in spite of being won by
him in the swayamvar, he does not falter or give in to any kind of emotion.
He perfectly understands his mother Kunti’s decision as the motive behind
it was politically strengthening themselves against the Kauravas – Panchala
was a powerful kingdom - and also the fact that Kunti did not want any
dissension among the brothers because of Draupadi. Even now when his mind
is in conflict whether he should fight the war or not, he is able to
intellectually analyze and understand his situation. He is in an emotional
upheaval but that does not deter him from assessing himself accurately.
Arjuna, is able to define his problem in clear terms, but, supplicates to
Krishna for help. He says – karpanyadosopahatasvabhavah prcchami tvam
dharmasammudhacetah Yacchreyah syanniscitam bruhi tanme sisyate’ham sadhi
mam tvam prapannam [In Sanskrit] With my nature overpowered by weak
commiseration, with a mind in confusion about duty, I supplicate Thee. Say
decidedly what is good for me. I am Thy disciple. Tell me who has taken
refuge in Thee.” (as translated by Swami Swarupananda, 1996).
(Bhagavad-Gita, Ch. II, Sloka 7)
Arjuna knows that he is torn between his loyalty to his brothers, his
love and respect for his grandsire (Bhishma) and Guru (Drona), and his
responsibility towards his kinsmen. Thus, it is not that Arjuna is unaware
of his condition. This streak of his character questions the theory of EI
which believes that when a person is able to analyze and understand his
emotional state, he has better control over himself and will be able to
make the right decision. He is emotionally intelligent in the sense that he
is able to identify the emotions overpowering him –
Karpanyadosopahatasvabhavah (with my nature overpowered by weak
commiseration). Then, what stops him from choosing the right course of
action? Does mere knowledge or intelligence of a person’s emotional
situation give him the power of control? Later also, while discussing the
nature of emotions, Arjuna asks Krishna about the person who is emotionally
stable – the ‘sthithapragnya’. It has to be well noted that it is Arjuna
who first speaks about a sthithapragnya, and not Krishna.
Sthitaprajnasya ka bhasa samadhisthaya kesava Sthitadhih kim
prabhaseta kimasita vrajeta kim [In Sanskrit] What, O Kesava, is the
description of a man of steady wisdom, merged in Samadhi? How (on the other
hand) does the man of steady wisdom speak, how sit, how walk? (Swami
Swarupananda, 1996). (Bhagavad-Gita, Ch. II, Sloka 54) This throws light on
Arjuna’s knowledge about people who are of steady emotions, unperturbed by
the dualisms of pleasure or pain, good or evil, loss or gain. Thus, we see
that Arjuna is not only perfectly aware of his own emotional state, but is
also aware of that state of mind which promises peace and wisdom. According
to the theorists of EI, this awareness should have empowered him against
the instabilities of the human mind which is wrought by confusion in trying
situations. Then why does Arjuna take refuge in Krishna to enlighten and
guide him towards the right direction. Why doesn’t his emotional
intelligence give him emotional stability? Even the best among men stand
helpless against the onslaught of the senses – indriyani pramathini haranti
prasabham manah – the turbulent senses snatch away the mind of even a wise
man. So what is the remedy? How can a person become emotionally stable
(Sthithapragnya)? While treating a problem it becomes essential that the
cause is ascertained first. Krishna does the same.
What are the reasons for any man’s emotional upheaval or turmoil?
Attachment and lust or desire, he says, is the underlying cause of all
disruptive emotions. Dhyayato visayanpumsah sangatesupajayate
Sangatsanjayate kamah kamatkrodho’bhijayate [In Sanskrit] Thinking of
objects, attachment to them is formed in a man. From attachment longing,
and from longing anger grows. krodhadbhavati sammohah
sammohatsmrtivibhtamah smrtibhramsadbuddhinaso buddhinasatpranasyati [In
Sanskrit] From anger comes delusion, and from delusion loss of memory. From
loss of memory comes the ruin of discrimination, and from the ruin of
discrimination, he perishes. (Swami Swarupananda, 1996). (Bhagavad-Gita,
Ch. II, Sloka 62, 63). In just two slokas Krishna captures the tendency of
the human mind to be led astray by desire and attachment. Attachment is the
root of all misery, says the ‘Gita’. Attachment leads to desire; desire
when not fulfilled leads to anger; anger to delusion; delusion to
indiscriminate action which in turn leads a man to his ruin. Attachment is
the web that ensnares a person in this materialistic world. This world is
nothing but an illusion or ‘Maya’ which blinds a person and prevents him
from realizing the Supreme Being.
A person who has realized this eternal truth severs his attachment
with this ‘unreal’ world - ‘unreal’ because nothing in this world is
permanent. It is constantly changing. If this world is unreal, then what is
‘real’? The ‘Atman’ or the soul which is the embodiment of the Supreme
Being is the ‘real’, the unchanging and the permanent. A sthithapragnya has
the knowledge that distinguishes between the ‘real’ (the permanent; the
Atman or the soul) and the ‘unreal’ (the impermanent). He has firmly
anchored himself in the realization of this immovable, unchangeable,
indestructible ‘self’ or the ‘Atman’. This enables him to detach himself
from this ‘unreal’ world and steer his thoughts towards the ‘real’, the
Atman. But, when this concept of ‘real’ and the ‘unreal’, remains elusive
to even great intellectuals, where does the common man stand? How does he
protect himself from attachment, lust and desire that shrouds his mind and
prevents him from clear thinking and making the right decision at the right
time? The greatness of the Bhagavad-Gita lies in the fact that it addresses
the problem from the point of view of a layman, an intellectual as well as
the one who seeks enlightenment. The doctor who diagnoses the problem
prescribes the medicine as well. For the common man, Krishna advises the
path of ‘karma yoga’ – the path of detached action. karmanyevadhikaraste ma
phalesu kadachana ma karmaphalaheturbhuma te sango’stvakarmani [In
Sanskrit] Thy right is to work only; but never to the fruits thereof. Be
thou not the producer of the fruits of (thy) actions; neither let thy
attachment be towards inaction. (Bhagavad-Gita, Ch. II, Sloka 47) yuktah
karmaphalam tyaktva santimapnoti naisthikam ayuktah kamakarena phale sakto
nibadhyate [In Sanskrit] The well-poised, forsaking the fruit of action,
attains peace, born of steadfastness; the unbalanced one, led by desire, is
bound by being attached to the fruit (of action). (Swami Swarupananda,
1996). (Bhagavad-Gita, Ch. V, Sloka 12)
The way to emotional stability is to remain unattached to the fruits
of action. It must be noted that Krishna does not denounce action or asks
one to renounce everything in life. He keeps reiterating that action is
always better than inaction – karma jyayo hyakarmanah. One must follow and
fulfill his ‘swadharma’, his obligatory duties. When he does that without
expecting anything in return, he becomes a ‘karma yogi’ which is the first
step towards becoming a ‘sthithapragnya’ – the emotionally stable person.
It is the duty of a person, says ‘Gita’, to act according to his dharma.
Upholding this dharma of his without getting attached to the fruits of his
action is the best way to tackle any conflicting situation. One should not
claim the fruits of his actions because the moment he does that, he is
bound. This bondage will cloud his sense of right and wrong and thus lead
him to misery. Thus, negating or ignoring the fruits of one’s actions, one
should focus on one’s duty alone. When a person firmly anchors himself to
this principle he is not swayed by any confusion or dilemma. His mind is
clear; his judgment is not muddled; he takes the right decisions; he
succeeds in life.
6 Hence, controlling the mind is controlling nature. Where the burst
of emotion proclaims that Prabhupada is a cheat who came to beg dakshina at
Canada was driven away-fell into the trap of being highly emotional in
spite of the learnings; the man who walked away laughing was balanced, than
the the person insulted in in action at Canada. Ego disappears for
Prahaladha at age 6; for many at 32; for others at 60s; but if any one,
cannot see the meaning of dakshina even at late ages as backed up by the
evil forces, he is reminded to read again Krodhat bhavati sammoha:. Kettle
will break; Pot will be recycled; being black is good for some and bad for
many KR IRS 26722
On Tue, 26 Jul 2022 at 07:55, Yeddanapudi Markandeyulu <
[email protected]> wrote:
> *The Emotional Circuit*
>
>
>
> All organisms of the Biosphere are emotionally connected, based on
> breathing in and breathing out. Emotions travel in the air. There is a
> structural emotional symbiosis in the troposphere. There is a gigantic
> emotional circuit, binding all organisms, the flows of emotions, directing
> the course of life of each organism, bound by symbiosis. Planet Earth is
> emotional Gaia.
>
> Now, what are the implications of Global warming or heating on your
> emotions and on the macro emotions of the Biosphere? Heat means the
> movement of molecules and atoms. Global warming means that at the
> fundamental level the molecules and atoms move faster. The atoms and
> molecules, of every cell in you, the atoms and molecules of the cells in
> the bacteria in you move faster. Emotions get impacted radically. The very
> emotion circuit governing the Biosphere changes. The culture of the
> Biosphere as a whole will change.
>
> What happens when your body gets heated up? You become restless and the
> very Thermal equilibrium that governs the emotional relations among the
> organisms faces attack. The very rhythms of lives face anarchy in the
> beginning, before a new thermal equilibrium creates a new emotional circuit
> in the troposphere as a whole where every organism participates. Doctors
> have to arrive at a new normal temperature in your body, which indicates
> the new normal movement of molecules and atoms in you.
>
> Now heat waves are sweeping the coldest regions of the earth. China has
> given, red heat warning. It means that the cold winds that blow towards the
> Himalayas no longer remain cold. The usual melting of the ice that creates
> the mighty rivers-the Ganga, Sindhu, Brahmaputra, the rivers of Tibet and
> China, receive a deadly assault. They dry up gradually, because the
> economic assault, on the troposphere, takes to murder momentum on nature.
> Imagine the effect on the Biospheres. Many organisms become extinct, new
> organisms can sprout, and the very process of understanding under the new
> temperature conditions undergoes a radical change.
>
> We are entering now the era, where Goddess Gaia is made into a patient
> suffering from fever. What sort of emotional relations develop when every
> organism becomes a patient of fever? The Thermostats’ of every organism
> fails.
>
> YM
>
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