Digested, popular spiritual texts — such as A.C. Prabhupada’s commentary on the Bhagavad-Gita – divide materialism and spirituality, external and internal, giving the impression that both are mutually exclusive, and excellence in only one is possible. To excel in the material sphere, one surrenders hope of liberation; to excel in the spiritual sphere, one must get far away from material objects and retreat to the forest.
Being here at college, we have a good sense of what it means to excel in the material sphere. Our admission to university-level education is a great material accomplishment — so our family tells us, so the outside world tells us. Compared to many others in the world, we live easily. So when we face problems, it is likely that the problems are not material, but rather mental — spiritual, to flex the term. Though our problems may be related to material objects, it is likely that a shift in mental attitude, a spiritual change, will resolve the issue. It would be best to make materialism advance our spirituality (e.g. offering charity), and make spirituality advance our materialism (e.g. praying during exams), rather than wholly abandoning one facet of life.
But with this recurring dichotomy of materialism and spirituality, it is hard to even find examples in literature of people who participate in both spheres of existence. Most materially advanced characters (e.g. kings, merchants) are portrayed as spiritual infants, and the ones who aren’t are generally divine (e.g. Rama, Krishna), and therefore hard to connect with. Is there someone who gives us hope of spiritual advancement in an ordinary life?
The answer is yes — King Janaka.
Janaka is a king who attains higher spiritual planes while still performing his society duties, having studied under Sage Yajnavalkya. He is one of the two principal figures in the Ashtavakra Gita, and is most famously known as the foster father of Sita, Rama’s consort.
Most relevant to our discussion here, he was a master karma yogi — living in the world, but not attached to it. Krishna cites him to Arjuna in the Bhagavad-Gita as an example of an enlightened karma yogi, 15 verses before the verse about swadharma:
karmaṇaiva hi saṃsiddhim āsthitā janakādayaḥ
lokasaṃgraham evāpi saṃpaśyan kartum arhasi (BG 3:20)People have ascended to perfection by proper work alone — Janaka being the first. You too must work, seeing only the benefit of the world.
Regarding spiritual development in college, I find that King Janaka is the most relevant role model, with neither renunciation nor acquisition (AG 13:1).
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Independent of Janaka’s exploits, I don’t understand why spirituality and materialism cannot be mutually exclusive. Materialism compromises spirituality only when our material endeavors may be morally dubious. To imply that actions sought to promote material interests are always in direct conflict with one’s spiritual interests is a fairly strong assumption.
Palak, I agree that it is a strong assumption, and that is why I often have trouble reading Prabhupada’s commentaries and lectures. For example, here is an excerpt from a “room conversation” in 1973:
I think what is highlighted in Hindu texts such as the Gita is that materialism is not so much about material objects as it is the mode of thought under which actions are taken. Actions can be classified into the three gunas – sattva, rajas, and tamas. Acting in the mode of sattva will promote knowledge; rajas promotes passion/greed (attachment to the material world); tamas promotes ignorance. Therefore, I feel that if one’s actions are saatvik, regardless of whether they are “material” endeavors, this does not contradict spirituality. Of course, in Chapter 14, verse 20 of the Gita, Krishna says that ultimate spirtual perfection is obtained by one who has transcended all three gunas, even sattva:
However, one usually cannot achieve this goal directly, and therefore, one must work one’s way up first. Here is a verse in Chapter 14, verse 18 of the Gita:
Thus, not everyone is ready for total detachment from the material world/material objects. However, what the Gita is suggesting is that if one keeps living his (material) life in a saatvik way, one will eventually be in a position to embrace total material detachment.
I see a connection between your post and the Catholic belief of attaining salvation through faith and good works.
If succeeding in the material world is fulfilling your duties (result of ”swabhava” – individuality) and spiritual success is communicating with God, then how would the Rakshasas be classified?
Ravana was a great devotee of Shiva and he fulfilled his duties, putting aside whether or not it was good for society.
If you have read Ashtavakra Gita. Janak did not accept or reject anything. The word “Duty” induces responsibility. To excel in Spirituality, every “bhava” is surrendered to God / SELF. Even the responsibility.
In Gita, Arjuna Surrenders to Load Krishna and then says, give me what is best for me”. In the last chapter i.e. mokhsa sanyasa yog, he says i will do anything you say i.e. take part in war or renounce society.
Mental renunciation is necessary. Weather one becomes a monk or not.
Janak is a perfect eg of this. He did not select or reject anything. He was calm, even when his entire palace was burning. To select or Reject is a kind of Karma. To stay neutral is the best thing.
But this is at a very high level. In practical life, it is easy to practise, “to all your duty and leave the result to God”. Keep chanting God’s Name with every breadth.
Sri Ramakrishna says, as the pregnant Lady nears delivery date, she is given less and less work and finally, there is no work except taking take of Baby. Baby is Gyana (Knowledge or experience of Brahman). Love for God is the thing needed. When the eyes overflow with tears of Love and Gratitude by chating God’ name just a few times, then there is no need of Karma Kand. But Love for Gos does not come till our mind is purified and has renounced all rajasic and tamasic thoughts. So Sri Ramakrishna says, “while working keep one hand in God and other in Work, when work is finished, keep noth hands in God”
We try to analyze spirituality form material standpoint, which is not correct. We should view spirituality from spiritual standpoint, then the material work no longer remains material.
Aum
INDIASPIRITUALITY
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