Gita Daily

How gratitude brings happiness Happiness comes not by increasing what we have but by increasing our appreciation for what we have. The world often teaches us that to be happy we need to gain more and more things. That’s why the advertising industry specializes in glamorously depicting the many things that we don’t have, with the belief that if we pursue those things we will become happy. However, no matter how many things we get, there will always be things that we don’t have. That’s why the way to happiness requires cultivation of appreciation for what we have, wherein we consciously notice and cherish the gifts we have in our life. (Inspired by Bhagavad-gita 17.16) From: https://gitadaily.com/how-gratitude-brings-happiness/ Watch this content at: How gratitude brings happiness To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

What provides happiness – & what doesn’t Happiness comes not by gaining something enjoyable, but by pursuing something valuable. The world teaches us that when we get desirable objects, especially objects that give gratification to our senses, then we will become happy. However, such pleasure is superficial and short-lived. What gives us fulfillment is pursuing something valuable, having a sense of meaning and direction in our life, and making tangible progress in that direction. By this, we get a profound satisfaction that comes from knowing that we are living meaningfully. (Inspired by Bhagavad-gita 05.21) From: https://gitadaily.com/what-provides-happiness-what-doesnt/ Watch this content at: What provides happiness – & what doesn’t To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Frustration and renunciation differentiated Externally, frustration and renunciation may both look similar because in both a person is not endeavoring to go towards and gain and enjoy tempting sense objects. Internally, however, there is a critical difference. In frustration, there is the desire to enjoy those objects, but one fears that they don’t have the ability to enjoy those objects. In contrast, in renunciation, there is no desire to enjoy those objects, even if one may have the ability to enjoy. Thus, renunciation actually helps one rise spiritually, whereas frustration keeps one stuck downward in material consciousness. (Inspired by Bhagavad-gita 06.02) From: https://gitadaily.com/frustration-and-renunciation-differentiated/ Watch this content at: Frustration and renunciation differentiated – video To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Courage to fight our inner demons It takes courage to fight against our inner demons. It’s much easier to pretend that they don’t exist and to pretend that we are good people — even while those inner demons are making us do bad things. It really requires a heroic person to stand up to those inner demons and be ready to fight against them — be it in terms of fighting against short-temper, fighting against craving, fighting against addictions. And it takes greater courage to seek the help of others, including especially the Supreme Lord, in fighting against inner demons. Because in seeking others’ help, we are making ourselves vulnerable, and such vulnerability requires humility. And in such humility is the greatest courage that can bring about the ultimate transformation. (Inspired by Bhagavad-gita 16.01) From: https://gitadaily.com/courage-to-fight-our-inner-demons/ Watch this content at: Courage to fight our inner demons – video To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

When we feel powerless … The world may make our power less, but it is our mind that makes us feel powerless. Sometimes, the world may put us in situations where our capacity to do things may be substantially, terribly limited. For example, we may fall so sick that we are confined to bed rest. At such times when our power has become very less, we can still do something: we can think positive, uplifting thoughts; we can pray to God; we can offer our prayers for the welfare of those who love and those who are offering care to us. But instead if we let our mind make us feel sorry for ourselves, then we feel completely powerless. And that feeling comes not because of the world, but because of our mind. (Inspired by Bhagavad-gita 18.35) Watch this content at: When we feel powerless – video From: https://gitadaily.com/when-we-feel-powerless/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Conviction due to courage of conviction? Suppose we have the courage of conviction — that is, we are convinced about the greatness of a cause and ready to endure difficulties for that cause. But should our courage of conviction always end in our conviction (punishment)? If we are ready to die for the things that matter to us, our readiness would be lauded as the epitome of courage. Still, is martyrdom in itself always a virtue?  Just because we are ready to die for a cause doesn’t mean we have to die for that cause. If we really consider that cause to be bigger than ourselves, then we need to contemplate how we can best serve that cause. There are times when we can serve our cause by giving up our life. And there are times when we can serve our cause better by staying alive, even if our survival requires some trade-offs in how we pursue our cause. Therefore, to best serve a cause bigger than ourselves, we need to balance courage with a service attitude. The Bhagavad-gita provides a philosophical foundation for such a service attitude by revealing that we all are parts of a divine reality far greater than ourselves (15.07); that divinity is the supreme benefactor of everyone (05.29); and we can do the best service by acting in harmony with the divine will (18.73). That’s why the Gita commends courage as not just a virtue, but as a virtue reflective of a divine nature (16.01). Simultaneously, Gita wisdom reproaches impulsiveness and recklessness, even if driven by a noble sentiment — it asserts that action in the mode of ignorance involves distress and destruction (18.25) without affecting much transformation in the situation. Guided thus by Gita wisdom, we will recognize that martyrdom is neither the sole nor always the best way of serving a noble cause.  The more we learn to balance courage with a service attitude, the greater will be our impact, both in life and in death.  Summary: Courage of conviction doesn’t have to end in conviction — contemplate when we can best serve a cause by dying and when by living. Think it over: When is the courage of conviction laudable?  When might the courage of conviction become questionable?  How can Gita wisdom help us channel our courage most impactfully? 16.01: The Supreme Personality of Godhead said: Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; … [– these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.] From: https://gitadaily.com/conviction-due-to-courage-of-conviction/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

The courage that may not look like courage We often associate courage with physically heroic deeds, such as running into a burning building to save a trapped child. While such courage is undoubtedly commendable, the opportunities for such heroism are rare. If we want to cultivate courage consistently, we need to look for opportunities that are more accessible. Fortunately, such opportunities come to us whenever our convictions are opposed by the world — at such times, we can manifest the courage of our convictions. Suppose we grew up in a society where eating meat was the norm. But later we come to know how meat is actually produced, how animals are subjected to horrendous brutality in slaughterhouses, how our tongue is indirectly becoming the blade that slits the throats of those poor creatures. That knowledge may infuse within us the conviction to abstain from meat.  However, we may face severe societal pressure to conform. Resisting such pressure requires the courage of conviction, whereby we hold onto our dietary resolution and politely yet firmly resist social pressure. Where does courage come into the picture here? It takes courage to live with the uncomfortable reality that people are displeased with us. Being prepared to endure their disapproval or even anger is also a form of courage, albeit a subtler form of courage. Why subtler? Because we may not face any gross danger — we may not be physically threatened. Yet the threat of ridicule or rejection is real and substantial. Pertinently, the Bhagavad-gita (13.11) encourages us to cultivate such courage of conviction, when it asserts that the wise are ready to distance themselves from the ways of the world and aren’t overly concerned about worldly opinions. Cultivating such courage of conviction can be profoundly transformational. It can be the healthy push necessary for us to go deep within ourselves. By such introspection, we contemplate what is truly important for us and thereafter gravitate toward the things that matter more even if it means going away from the things that matter less — things such as the world’s approval.  Summary: The form of courage that is most accessible and transformational for us is the courage of conviction. Think it over: Which form of courage can be cultivated consistently? How does sticking to our convictions require courage?   How is the courage of conviction transformational?    13.11 … Constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; … [ – all these I declare to be knowledge]. From: https://gitadaily.com/the-courage-that-may-not-look-like-courage/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Unmasking the sinister strategy of fear Suppose we are lost in a dangerous forest, trying in vain to find a way back to safety. Suppose further we find a way that is filled with warning signs saying, “Danger ahead; do not proceed.” Deterred by those signs, we will not go that way. If, however, we have exhausted all other possibilities to get out of the forest, then finally, we will neglect those warnings and continue along that way till we get out of the forest.  Our situation is similar when we are caught in a state of fear. We are lost in the inner territory of our fear-filled consciousness, which is like a forest from which we can’t find any way out — no matter what we do, we don’t seem to get free from our fear. While we are thus lost, we rarely consider one course of action: confronting the source of our fear. Why not? Because it triggers even greater fear within us; in the forest metaphor, it is like the warning-filled path. Pertinently, the Bhagavad-gita (18.35) points to this peculiar pathological nature of chronic fearfulness by terming it as a perverse determination in the mode of ignorance — we hold on to the thought-patterns than keep us in fear. Yet facing the source of our fear is the path to freedom. Let’s understand how. When we expose ourselves to the stimulus that causes us fear, we often get to see for ourselves that nothing disastrous happens, that the doomsday prophecies of fear were unfounded, that the link between the source of fear and the occurrence of disaster was just a mental construct. It is this experience that is our doorway to freedom from fear.  Unfortunately however, we don’t choose to confront the source of our fear till we have exhausted all other options. But we don’t have to let such confrontation be our last choice. To choose it much earlier, we need to identify what is actually fear’s sinister strategy: to prevent us from doing the very thing that will remove our fear. Once we identify its modus operandi, we no longer wait for fear to go away; we push ourselves to go on the way that fear doesn’t want us to go. And that willingness to push ourselves is the essence of courage.  The courage to face our fears has to ultimately come from our own intention. Yet that intention can be strengthened and sustained by the spiritual insight that we are at our core indestructible beings. We can never be hurt by any material danger — why, then, should we let fear deter us from confronting its source? Summary: Courage comes when we realize that fear will go away only when we go on the way that fear doesn’t want us to go.  Think it over:  How does fear keep us trapped in its grip?  What is the way to get fear to go away?   Have you ever experienced fear going away when you confronted it? 18.35: And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion – such unintelligent determination, O son of Prutha, is in the mode of darkness. From: https://gitadaily.com/unmasking-the-sinister-strategy-of-fear/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Courage by regulated and regular exposure to fear Suppose someone has claustrophobia. Whenever they come near an enclosed space such as an elevator, they start feeling immense dread internally, and their body starts shivering uncontrollably. They may understand that their fear is irrational, yet they may just not be able to control it.  How can they develop courage to deal with such an irrational fear? First, by understanding that their fear arises from a conditioning of their mind, due to which they involuntarily link enclosed spaces with unbearable danger. Second, by striving to recondition their mind so that they break that link. For example, the person suffering from claustrophobia can try to go a few steps closer to the elevator than they would normally go. Even though a part of them, namely their mind, may start screaming that disaster will befall them, they can keep moving as far as they can. If the screaming becomes unbearable after they take five steps, they can stop — for that day. On the next day, they can take a few more steps forward, as much as they can bear. And they can continue this incremental approach to facing the source of their fear. When they repeatedly experience that their mind’s dystopian fantasy does not materialize, they will slowly realize that the link they had assumed between the elevator and danger was false. The more they assimilate this realization, the more they will find their courage increasing and their fear fading. Till they naturally manifest the virtue of fearlessness recommended in the Bhagavad-gita (16.01) For them to arrive at such freedom, the key is exposure to the object of fear: specifically, exposure that is both regulated and regular. The exposure needs to be regulated so that they don’t subject themselves so much to the stimulus that they collapse due to fear. And the exposure needs to be regular because if the mind is to be reconditioned, it needs to be subjected to the stimulus not just once, but repeatedly. A word of caution. If misused, this strategy of regular and regulated exposure can make one reckless as in nonchalantly peering down a hundred feet cliff. But if used properly, it can free us from any unhealthy fear that inhibits us in our daily life.  Summary: The key to cultivating courage is regular and regulated exposure to the object of fear. Think it over: How does Gita wisdom change our vision of fear? Why is exposure to the source of fear necessary for overcoming fear? Why does such exposure need to be regulated and regular? 16.01: The Supreme Personality of Godhead said: Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; … [– these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.] From: https://gitadaily.com/courage-by-regulated-and-regular-exposure-to-fear/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

When fear locks our consciousness … Suppose we face some outer danger, which makes us feel overwhelmed by fear. That a cautionary note sounds inside us in such situations is natural, desirable and essential — fear needs to be a component in our consciousness at such times so that we can respond appropriately. However, the problem arises when fear becomes not a component, but the sole component of our consciousness.  When fear takes over our consciousness, it makes us convinced that the danger will lead to disaster; and we start mentally painting various nightmarish scenarios about how that disaster might unfold. With our consciousness thus locked by fear, we are just not able to think of any strategies by which we can tackle the danger. Even if we try to think positively, the lock of fear prevents us from doing anything more than just hoping that the danger goes away automatically.  If we are locked in a cell, we would look for a door to free ourselves. Similarly, when our consciousness is locked by fear, we need to look for a door — and it is courage that directs our vision toward such a door. Bolstered by courage, we change our driving question from “What might happen?” to “What can I do?” Such a change in question can give a small opening for our consciousness to start thinking beyond the various fearsome scenarios to tangible solutions.  We can muster courage faster if we are equipped with the wisdom of the Bhagavad-gita. Gita wisdom reminds us that we are, at our core, indestructible spiritual beings — no danger can even dent our core, let alone destroy it (02.23). With the confidence coming from contemplating our indestructibility, we can focus on some steps, however small, that we can take to deal with the situation. The more we choose to act with courage, the more our consciousness becomes unlocked, thereby freeing us from the paralyzing effect of fear.  Summary:  When fear locks our consciousness in nightmarish fantasies, courage enables us to look for the door to tangible solutions.   Think it over:  How does fear lock our consciousness?  How can courage unlock our consciousness?  How can Gita wisdom help us muster courage faster? 02.23: The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind. From: https://gitadaily.com/when-fear-locks-our-consciousness/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Stopping the mind’s horror movie Suppose we are in our home theater, and we find a horror movie playing on our TV when we had no desire to watch such a movie. We would just change the channel. If we compare our inner world to a theater, our mind is like a TV screen which features movies of various kinds. On that inner screen, a horror movie sometimes starts playing. For example, whenever we face some external danger, our mind starts racing with a wild imagination that paints dreadful scenarios. When a horror movie is unfolding on the inner screen, we may get so overwhelmed that we passively keep watching that movie till we end up in a state of panic or paranoia or paralysis. Such morbid fearfulness, the Bhagavad-gita (18.35) cautions, represents a perverse determination whereby we hold on thought-patterns that hurt us. How can we let go of such thought-patterns? By redirecting our attention to something other than the mind’s movie. It is our attention that powers the movie being played. If we don’t pay attention to a movie, it stops playing on the screen of the mind.  Therefore, when a horror movie is playing on our inner screen, we need to direct our attention toward something else, something more meaningful, something more urgent. Unfortunately, in moments of fear, nothing else may seem to be more urgent, or we may not be able to think of anything toward which we can redirect our attention.  How can we prepare for such emergencies? By providing ourselves, in advance, some alternative engagements that can captivate and calm us. Such engagements, which can redirect our attention, may include: reading wisdom quotes; hearing soothing music; reciting scriptural verses or chanting sacred mantras. The specific engagement that we find helpful may vary based on our interests and tastes, yet the underlying purpose remains the same: to redirect our consciousness. When we thus shift our consciousness away from the horror movie running on the screen of our mind, that movie will stop, and we’ll find ourselves slowly but surely coming out of the crippling grip of fear. Summary:  When fear starts a horror movie in our mind, what powers that movie is our attention — shift our attention elsewhere and fear will lose its grip on us.  Think it over:  When fear overwhelms us, what happens in our inner world?  How can we free ourselves from the grip of fear?  What resources can help you redirect your attention amid moments of fear? 18.35: And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion – such unintelligent determination, O son of Prutha, is in the mode of darkness. From: https://gitadaily.com/stopping-the-minds-horror-movie/

How to grow in courage When we seek to become more courageous, we may believe that we have to uproot fear from our heart. But courage doesn’t require fear to be uprooted; it just requires fear to be exposed when it is unreliable.  Fear itself is not a bad thing. Whenever we try to do something new and face some uncertainty, it is natural that we will feel some twinge of uncertainty within us, some apprehension, some fear. While fear can be a signal that warns us about danger, it can also be an unreliable signal. How can it be unreliable? In two ways: by missing the nature of the danger and by mistaking the magnitude of the danger.  Missing the nature of the danger: In life, there are dangers which need to be avoided, and there are dangers which need to be confronted. Fear itself does not allow us to explore or know the difference between these two dangers. To know that difference, we need to focus on a purpose bigger than our fears, and thereby decide whether the danger is to be avoided or to be confronted. Mistaking the magnitude of the danger: The fear we experience may be far out of proportion with the danger before us. Such a disproportionate fear on encountering a minor threat may be because of the scars we have endured in our past. For example, a person who has been burned by fire may feel overwhelming fear on seeing a small fire.  Suppose we are going to meet a family member having a health emergency and our car’s GPS gives a ‘bad weather ahead’ signal. We would acknowledge that signal, but wouldn’t decide to stop driving just because of it. We would contemplate how important it is for us to be with our family member; we would evaluate whether the bad weather signal might be a false alarm; and then we would decide to drive ahead.  When we thus recognize that fear can become unreliable, we can deal with it appropriately. Rather than giving up because of fear, we will acknowledge the possibility of danger pointed to by the fear, contemplate the purpose we are pursuing, evaluate whether the danger is serious, and thereafter progress if it is important for us. Thus, we can develop the virtue of fearlessness recommended in the Bhagavad-gita (16.01).  Summary:  To grow in courage, seek not to uproot fear; seek to uncover its unreliability. Think it over:  Why is fear itself not a bad thing? In what two ways might fear be unreliable? How can we respond to fear appropriately?  16.01: The Supreme Personality of Godhead said: Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; … [– these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.] From: https://gitadaily.com/how-to-grow-in-courage/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Courage in the absence of danger? We all sometimes dream of situations in which we act bravely and offer great help, even life-saving help, to someone in need. Whenever we think about courage in these terms, we often think about extraordinary situations wherein  we may risk our life to do something stunning, say, jump in front of a speeding truck to rescue a child on  the truck’s path. Such courageous acts are laudable and special, and human society would definitely be much better if more people acted with courage.  Still, the opportunities for displaying such courage are unlikely to come too frequently in our daily life. If we want to be courageous on a regular basis, we need to expand our conception of courage. For example, it takes courage to stay true to our principles: to turn down the many excuses, temptations, and distractions that can be used to prefer convenience over principle. Consider a relationship that is important for us. We need courage to stay faithful in that relationship, being responsible and responsive and reasonable, without giving in to apathy or familiarity or sentimentality. Suppose we are faced with a difficult discussion about a delicate subject that is important for both of us. It’s easy to choose shortcuts: we can blame the other person and play the victim card; or we can pamper the other person and let the relationship reduce to a shallow shell without much meaningful connection. We need courage to address the issue by both taking a hard look at our own actions and by politely yet candidly voicing our concerns about the other person’s actions. Pertinently, the Bhagavad-gita calls for the courage to speak the truth, and speak it palatably, so that both parties are benefited (17.15).  It is vital that we don’t undervalue such inconspicuous examples of courage because the opportunities for such courage come aplenty and often go abegging. If we can tap such opportunities even slightly, they can substantially improve the quality of our choices and eventually the quality of our life. And if we can tap them regularly, they can make our life deeply meaningful and fulfilling — far more than what might happen if we reserve the expression of courage to moments of great danger.  Summary: Courage in the presence of danger is special, but courage in the absence of danger is what makes life special. Think it over:  How does our conception of courage often limit our opportunities for acting courageously? How can we expand our conception of courage? Why is such expansion important?  Think of one area in your life where you can act courageously in the absence of danger. 17.15: Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature. From: https://gitadaily.com/courage-in-the-absence-of-danger/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

How to be courageous in the presence of fear Whenever we strive to be courageous, we may think that we need to be free from fear. But this conception of courage and fear as mutually exclusive can impede us in developing courage. Why? Because fear is frequently a psychological reaction that may well be beyond our control. To better understand the idea of an involuntary psychological reaction, let’s compare it to something more familiar: an involuntary physical reaction. Whenever the temperature drops, we may automatically feel cold, and we can’t force ourselves to not feel cold. Similarly, when we face an unsafe situation, we may instinctively feel fear in our mind, and we can’t force ourselves to not feel afraid. Nonetheless, such reactions don’t have to be the sole determiners of our decisions. While we are doing something important, suppose we feel cold — we can still consciously decide to tolerate the cold and continue what we are doing. The same principle can be applied when we feel fear while we are doing something important — we can consciously decide to tolerate the fear and persist in our intended course of action. Learning to separate our reaction from our decision can help us avoid two extremes. If we expect that we should never feel fear at all, then that very expectation will obstruct us in acting courageously. On the other hand, if we believe that because we feel fear, we have no courage, then that notion too will obstruct us. But instead if we calmly acknowledge that we have the capacity to take a decision that is independent of our reaction, then courage can find a place within us even while fear is still residing there.   To better appreciate how courage and fear can co-exist within us, we can turn to the Bhagavad-gita’s model of our inner world. The Gita emphasizes that our present existence is three-level: body, mind and soul. Because the mind is a part of who we are, we can accept that our mind’s reaction will be a part of our inner experience. We don’t have to deny that experience, yet we don’t have to comply with it. Essentially, we don’t have to exile fear to embrace courage (16.01).    Summary:  Even if we can’t eliminate fear as a reaction, we can still cultivate courage as a decision. Think it over:  What is our usual conception of the relationship between courage and fear?  What are the two conceptions that may obstruct us in cultivating courage? How does Gita wisdom help us in cultivating courage? 16.01: The Supreme Personality of Godhead said: Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; … [– these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.] From: https://gitadaily.com/how-to-be-courageous-in-the-presence-of-fear/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

How to see failure positively When we strive to do anything in life, we naturally want to be successful. It is delightful when we succeed, and our capacity to persevere till we attain success is laudable. Yet it’s important to recognize that how likely we are to be successful is dependent on how healthy our view of failure is. If we see failure as a nightmare that we must avoid at all costs, then that very fear of failure may well prevent us from doing many of the things that could have helped us grow.  Undoubtedly, failure is unpalatable, but it doesn’t have to be unbearable. To soften our experience of failure, we can turn to the wisdom of the Bhagavad-gita. The Gita (02.13) reminds us that we are at our core non-material beings. We can find the highest fulfillment not by achieving some external success but by staying steady amid life’s dualities (02.14). Thus, we can progress toward what the Gita calls immortal nectar (02.15): a deepened self-understanding whereby we realize and relish our spiritual identity (06.20-21) as precious, potent parts of an all-attractive divinity (15.07).  When we thus understand that our purpose is bigger than the mere attainment of success in reaching a particular external goal, then failure serves as a compass. It reminds us that we went on the wrong alley and we need to get back on track. From one perspective, going down that wrong alley may seem like a waste of time; yet from another perspective, that very journey helped us learn something more about the world, about our view of the world, and about ourselves. And all this learning contributes to, indeed even catalyzes, our growth toward greater wisdom. Pertinently, the Bhagavad-gita (05.20) urges us to be neither dejected by failure nor elated by success, but to instead keep persevering as we manifest our dormant potentials and evolve into the best version of ourselves. Summary: Failure is a nightmare only for those whose goal is external success — for those whose goal is inner growth, failure is a compass and a catalyst.  Think it over:  When does failure seem unbearable?  When does failure not seem unbearable?  How can Gita wisdom help us change our vision of failure?  05.20: A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God is already situated in transcendence. From: https://gitadaily.com/how-to-see-failure-positively/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

When our mind doesn’t cooperate, what can we do? Suppose we are working on an important project, and we have a clear vision of how that project will be executed most efficiently and effectively. But we have a colleague who opposes our idea. Initially, we may try to persuade them to see how their objections are unwarranted and how their concerns can be addressed by our plan. But if they don’t listen to us, are we obligated to give up our plan just because they don’t approve it? Certainly not, especially if that colleague is our subordinate but is acting like our superior. Even if we can’t change their way of thinking, we can persist in our plan without waiting for or working for their approval. We need to adopt a similar dynamic in our inner world when dealing with our mind. Suppose we are convinced that a particular course of action is good for us — it will enable us to flourish both internally in terms of the fulfillment we get and externally in terms of the achievement we get to. Though we are convinced, we find that our mind is the opposite of convinced. Rather, it is convinced of the opposite, meaning it is not just indecisive about whether our plan is good, but it is inflexible in claiming that our plan is bad. In such situations, we can and should use our intelligence to reason with our mind and persuade it to get on board with us. If despite our best efforts, it stays stubborn and uncooperative, we need to push on without its consent.  To push on in this way, we need to change our relationship with our mind. We don’t have to let it take the position of our boss, even if it subtly assumes that position on its own. In our inner world’s hierarchy, the mind is subordinate to the soul, not superior to it (Bhagavad-gita 03.42). That is, the mind is meant to be the implementer of our desires; we are not meant to be the implementer of its desires.  When we try to put the mind in its place, it will shriek and scream; and neglecting its objections may feel like poison. Nonetheless, if we persist in doing the thing that is important for us, we will eventually come to a state that feels like nectar (18.37): the nectar being inner fulfillment, outer achievement or both.  Summary: Even if we can’t change our mind, we can still change our relationship with our mind — even if it acts like our boss, we don’t have to let it boss us.  Think it over: What does the Gita tell us about our inner hierarchy?  What can we do when our mind doesn’t cooperate with our plans?   Do you have any experience of the nectar that results after enduring the poison of neglecting the mind? 18.37: That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness. From: https://gitadaily.com/when-our-mind-doesnt-cooperate-what-can-we-do/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Karma: resignation or responsibility? When we study the Bhagavad-gita teachings on karma, we may often read into it ideas that are prevalent in contemporary conceptions about karma. Such ideas may not be at all present in the Gita itself — and may be opposite to the thrust of its teachings on karma. One such contemporary idea is that karma induces within us a sense of resignation and fatalism. We may start believing that whatever is going to happen in our life is already destined by our past karma, and our present actions won’t make any difference. The thrust of the Gita could not be more different. While it’s true that many of the present situations we encounter are unavoidable consequences of our past karma, the Gita is still emphatic that our present actions do matter. In fact, Arjuna sought the wisdom of the Gita specifically because he considered his actions to be consequential — so consequential in fact that he was ready to keep everyone waiting in the middle of a battlefield till he was sure what the right course of action for him was.  Karma as presented in the Gita is forward-looking, not backward-looking. The Gita’s emphasis is not that we have done some past actions whose consequences we must endure inevitably in our present situations; its emphasis is that we can, by our present actions, create a better, brighter future, no matter how dark the present seems or how limited our current choices appear. Pertinently, the Gita assures that understanding karma will remove inauspiciousness from our life (04.16). The Gita’s presentation of karma contributes to its overall message of hope, positivity, and encouragement. The Gita empowers us with a sense of agency, assuring us that we can make a positive difference not just in our own lives but also in lives of those around us. Its timeless wisdom stands ready to guide us all in taking responsibility for creating that better future.  It is this underlying sense of empowerment that transforms Arjuna from his paralyzed and confused state at the start of the Gita (02.01) to an energized and confident state by the end of the Gita (18.73). The Gita stands ready to similarly transform all of us, inspiring and empowering us to face whatever battles life sends our way. Summary:  The philosophy of karma assures us that our actions matter — its thrust is not that we accept our present situations with resignation, but that we take our present decisions with responsibility. Think it over: What is a common misreading of the implication of the idea of karma? How does the Gita falsify this mistaken reading of karma?  How can understanding karma properly transform us positively? 04.16: Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune. From: https://gitadaily.com/karma-resignation-or-responsibility/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

How bhakti helps us balance destiny and responsibility When we adopt a spiritual worldview, especially a devotional theistic worldview, it changes our approach to life, specifically in terms of how we view destiny and respond to human responsibility.  When we accept the role of destiny from a devotional perspective, we don’t just see it as something unchangeable that we should accept because we are helpless to change it. Instead, we approach it with the faith that destiny unfolds under the divine will. Everything that happens is overseen and permitted by Krishna (Bhagavad-gita 13.23), and Krishna is the well-wisher of everyone (Bhagavad-gita 05.29). Therefore, he orchestrates everything, including the unfolding of our destiny, in a way that is suitable for stimulating the raising of our consciousness and furthering our ultimate well-being. Understanding this divine hand behind the manifestation of unchangeable events in our life brings a sense of positivity and purpose. We look forward to what good might unfold through the divine will, even through the limitations that have been presently imposed on us by destiny.  Simultaneously, when we see our human responsibility devotionally, we exercise that responsibility not just because we are all alone in the big bad world and we alone have to fight our battles. Rather, we see our responsibility as a means to use the gifts that God has given us — be they in terms of our talents, interests, or resources — in a mode of service and contribution. By acting in this way, we can act not just for our own good, but also for the good of our world or at least our corner of the world. We are not meant to be just passive recipients of Krishna’s will acting around us through the situations we face; we are also meant to be active executors of Krishna’s will as manifested through our thoughtful and purposeful actions. Knowing that God has a plan that is happening around us and that God has a plan that is meant to happen through us also inspires us to have a healthy balance of acceptance of the unchangeable and acceptance of the responsibility to change what is changeable.  Summary: A devotional vision can help us see destiny as an inconceivably benevolent expression of God’s will; and see our responsibility to play our part in doing God’s will. Think it over: How does a devotional vision enable us to accept destiny more positively?  How does a devotional vision enable us to accept our responsibility more positively?  How can this dual acceptance empower you in your daily life?  05.29: A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries. From: https://gitadaily.com/how-bhakti-helps-us-balance-destiny-and-responsibility/ Audio explanation of the article is here: https://gitadaily.com/how-bhakti-helps-us-balance-destiny-and-responsibility/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

How to balance destiny and responsibility When we face a difficult situation, to what extent do we accept that situation as destiny and to what extent do we take responsibility for fixing the situation? This is a question that has tormented the human mind throughout history and may torment our minds as well. The key to answering this question is to consider what happens when we go to either extreme. If we consider destiny alone as the sole deciding factor in determining results, then we are abdicating the opportunity and the responsibility that we have to do things properly. For example, if we consider life to be like a war, then how are we facing our present difficulties? Essentially, we are not even fighting the battles that we should be fighting and the battles that we could be winning. For example, if we are facing health issues like being overweight due to inappropriate or excessive eating, then to say that our body size is just due to destiny and not taking responsibility, is incorrect. With better diet management, we can decrease our weight, improve our health and fitness, and thereby be more functional and effective during the course of our future life. If we don’t fight the battles that we can and should be fighting, then we won’t be winning them at all, and we will subject ourselves to unnecessary suffering. On the other hand, if we let the pendulum go to the other extreme and fixate on things that we have no control over at all, then we may end up fighting battles that were lost long ago. For example, if we have some incurable health condition because of which our body blows up and we gain weight, then regulating our diet can help, but fixating over not just our body size but also on why we have the disease will simply waste our emotional energy which could otherwise have been used to create a better life even with that health condition. If we’re constantly resenting the situation we find ourselves in when there’s nothing that can be done to change that particular situation, then we are fighting a battle that is not just lost, but already lost long ago, with no chance of winning or changing that result, at least with respect to that specific issue. Accepting that certain conditions may be inevitable and inescapable can free our mental energy to fight other more productive battles. The negative mentalities that are associated with either extreme are associated with a perverse determination in the mode of ignorance (18.35) — which is something Gita wisdom strongly urges us to avoid.  Summary: The refusal to accept destiny keeps us fighting battles that were lost long ago, refusal to accept responsibility stops us from fighting battles that can and should be fought and can and should be won. Think it over:  What is the dilemma that has perplexed the human mind since time immemorial?  What happens when we deny the role of human responsibility?  What happens when we deny the reality of destiny? 18.35: And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion – such unintelligent determination, O son of Prutha, is in the mode of darkness. From: https://gitadaily.com/how-to-balance-destiny-and-responsibility/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Fight today’s battles, not yesterday’s battles Life in this world is characterized by constant change. Functioning effectively in such a world, therefore, demands a dynamic approach to life. The need for such dynamism is evident, for example, in geopolitics, where a cardinal defining principle is that there are no permanent friends, only permanent national interests.   In recent geopolitical history, we see this principle most dramatically in the post-World War II global scenario. During the war, America and Britain were pitted against Germany, while Russia joined America’s side. However, after the war, America and Germany became allies, and Russia became the common enemy. A similar dynamic can manifest when we try to share spiritual wisdom with others. Sharing spirituality involves fighting against misconceptions and misdirections, particularly the specific misconceptions and temptations that afflict society, the intended audience for spiritual outreach. This audience can vary according to changing times. This can be observed in the spiritual history of India over the last 700 years. Prior to the times of British colonialism, the main intellectual battle was between various schools of Vedic thought. Writing commentaries on Vedanta was a key strategy to establish the authenticity and superiority, if not supremacy, of one’s own philosophy. This was because a major part of the audience in India was tempted and distracted by various practices and beliefs derived from Vedic texts, with different degrees of deviations. However, as the British brought scientific rationality and technology to India, the main misconception and temptation captivating and distracting the audience changed. The focus shifted from interpreting the texts to questioning their relevance and rationality in the age of science. Spiritual teachers had to strategically focus on the spirit of rational inquiry inherent in the texts and highlight the practical wisdom contained within the broader body of knowledge. They didn’t spend too much energy on writing commentaries and literature, as that wouldn’t help the audience of their generation to grow spiritually. By observing the expert awareness demonstrated by spiritual teachers in their outreach initiatives, we too can learn what battles we need to fight today and against which enemies. We can identify the set of misconceptions and temptations that distract our intended audience. The Bhagavad-gita calls us towards such pragmatism, urging us to speak in a way that is not only truthful but also helpful (17.15). Summary: Victory in any war requires us to fight today’s battles against today’s enemies, not yesterday’s battles against yesterday’s enemies. Think it over:  How does Western geopolitical history demonstrate the importance of fighting today’s battles rather than yesterday’s battles? How does Indian intellectual history show the same principle? How can you apply this principle in your outreach initiatives? 17.15: Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature. Audio explanation of article is here: https://gitadaily.substack.com/p/fight-todays-battles-not-yesterdays From: https://gitadaily.com/fight-todays-battles-not-yesterdays-battles/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP