Shree Bhagavaan uvaacha:
idam shareeram kaunteya kshetramityaabhidheeyate |
etadyo vetti tam prahuhu kshetrajnya iti tadvidaha || 1 ||
Shree Bhagavaan said:
This body is defined as the "field", O Kaunteya, and he who knows it is called the "knower of the field", in this manner, by the knowers of both.
idam : this
shareeram : body
kaunteya : O Kaunteya
kshetram : field
iti : in this manner
abhidheeyate : defined as
etat : it
yaha : which
vetti : knows
tam : he who
prahuhu : call
kshetrajnya : knower of the field
iti : in this manner
tadvidaha : knowers of both
As we commence the thirteenth chapter, let us take stock of where we have come so far in the Gita. In the first six chapters, Shri Krishna focused on revealing the true nature of the individual self, what we refer to as "I". In the first chapter, Arjuna was caught in a web of grief and delusion because he considered himself as a body that is attached to its friends and family. Shri Krishna revealed to Arjuna that his nature was the infinite eternal essence and not the body. He then guided Arjuna step by step through the means of arriving at this understanding starting with karma yoga, then karma sanyaasa yoga, and finally dhyaana yoga. Only in meditation can we experience the true nature of our "I" as the "saakshi" or witness of our body, mind and intellect.
In the next set of six chapters, Shri Krishna focused on revealing the true nature of the world we live in. We usually think of the world as comprised of matter in various forms. Shri Krishna revealed to Arjuna that this world is comprised not only of matter, but also of spirit or life-giving consciousness. These are also known as the lower and higher aspects of Prakriti or nature, respectively. He then revealed that Prakriti is nothing but a shakti or power of Ishvara himself, and therefore Ishvara is in all, and all is in Ishvara. He is the material cause or the raw matter, as well as the efficient cause or the intelligence that has created the universe. The true nature of the world is Ishvara who is the "adhishthaana", the foundation or the substratum of the world.
Having revealed all of this, why do we need six more chapters? Let us proceed step by step, since we will be delving into new waters. Our antahakarana or inner instrument comprising the mind, intellect, ego and memory comes with three inbuilt defects. "Mala" or dirt comprises our stock of unfulfilled desires. "Vikshepa" is the tendency of the mind to jump from one thought to another. "Aavarana" is the veiling or covering that hides the understanding of the true nature of the self, of who we are in essence. Karma yoga helps remove the defect of mala by extinguising selfish desires to a great extent. Bhakti yoga helps remove the defect of vikshepa through single-pointed devotion of Ishvara. However, we will never achieve complete self realization unless we tackle the third defect of Aavarana. That is the purpose of the last six chapters of the Gita.
How do the last six chapters remove this defect of aavarana or veiling? This can happen only when we intuitively understand the true meaning of the "mahaa vaakyas" or great statements that have been revealed in the Vedas. The Gita reveals the mahaa vaakya "Tat Tvam Asi" which means "You Are That". The first six chapters of the Gita revealed the nature of "Tvam" which means "You" as the saakshi or witness, and the next six chapters revealed the true nature of "Tat" which means "That" as Ishvara, the adhishthaana or foundation. The last six chapters reveal "Asi", the identity or the equality between the real nature of "You" and "That". Shri Krishna knows that this topic may be somewhat tough to understand, so he addresses Arjuna as "Kaunteya", one whose intellect is as sharp as a knife or "kunta", so that he remains sharp and alert throughout this chapter.
Now, let us look at the first shloka. The term "shareera" or body is used in a general sense to refer to the three bodies that we are made up of: the physical body, the subtle body (the mind, intellect, ego, memory and the physiological functions) and the causal body (our vaasanaas or unfulfilled desires). In other words, anything that is temporary, changing and perishable is referred to as "this body". Shri Krishna says that anything that we term as "this body" is defined as the "kshetra", the field. But there is something in us which is changeless and knows that it is different from the ever-changing field. This intelligence principle in us, this consciousness is termed as the "kshetragnya", the knower of the field. Both these terms are defined by the knowers of both the field and its knower, in other words, great seers and sages.
Why do we need to know such esoteric terms? Shri Krishna uses these terms to lay the groundwork for the next shloka, which is one of the most important shlokas in the Gita. He wants to give a foundation that we can use a spring board to leap into the next shloka.
Monday, December 31, 2012
Sunday, December 30, 2012
Summary of Bhagavad Gita Chapter 12
Shri Krishna ended the previous chapter with the message that Ishvara is in everything, and everything is in Ishvara. But since our senses see the world and not Ishvara, we need a way to constantly be aware of Ishvara's presence. Till we get to a state where this happens effortlessly, Shri Krishna asks us to take up the path of bhakti or devotion, where we constantly abide in the faith that Ishvara is in everything, and everything is in Ishvara. The seed of bhakti yoga was planted at the end of the previous chapter and is expounded in this chapter.
Arjuna began this chapter by asking the question: of the devotees who worship Ishvara with form, and of those who worship him without form, who is superior? Shri Krishna replied that the worshipper of Ishvara without form sees no difference between him and Ishvara. But for most of us who still have a little saatvik ahamkaara, which is the sense of distance or separation between us and Ishvara, worship of the formless Ishvara is quite difficult. Therefore, he recommends worship of Ishvara with form for the majority of devotees. The key qualification, however, is that of single pointed devotion.
Next, Shri Krishna gives us a sequence of steps to get to Ishvara, but takes into account where we are as ordinary devotees. We are instructed to begin with karma yoga where we renounce the fruits of action by submitting them to Ishvara. We then begin performing every action for the sake of Ishvara, which is bhakti yoga, the yoga of devotion. Once we have diminished our selfish desires and our ego to a large extent, we are urged to take up raaja yoga where we repeatedly meditate upon Ishvara with form. Finally, we reach a stage where we remain in constant awareness and knowledge of our oneness with Ishavara, which is jnyaana yoga, the yoga of knowledge.
The chapter ends with a list of thirty nine qualities of a perfected devotee. They are meant to inspire us. Even if we cannot gain all these qualities, we should aim for acquiring at least one, because gaining even one quality opens the door to the acquiring the rest. In all of these qualities, equanimity, unselfishness, lack of attachment and unwavering faith towards Ishvara are repeatedly emphasized.
Arjuna began this chapter by asking the question: of the devotees who worship Ishvara with form, and of those who worship him without form, who is superior? Shri Krishna replied that the worshipper of Ishvara without form sees no difference between him and Ishvara. But for most of us who still have a little saatvik ahamkaara, which is the sense of distance or separation between us and Ishvara, worship of the formless Ishvara is quite difficult. Therefore, he recommends worship of Ishvara with form for the majority of devotees. The key qualification, however, is that of single pointed devotion.
Next, Shri Krishna gives us a sequence of steps to get to Ishvara, but takes into account where we are as ordinary devotees. We are instructed to begin with karma yoga where we renounce the fruits of action by submitting them to Ishvara. We then begin performing every action for the sake of Ishvara, which is bhakti yoga, the yoga of devotion. Once we have diminished our selfish desires and our ego to a large extent, we are urged to take up raaja yoga where we repeatedly meditate upon Ishvara with form. Finally, we reach a stage where we remain in constant awareness and knowledge of our oneness with Ishavara, which is jnyaana yoga, the yoga of knowledge.
The chapter ends with a list of thirty nine qualities of a perfected devotee. They are meant to inspire us. Even if we cannot gain all these qualities, we should aim for acquiring at least one, because gaining even one quality opens the door to the acquiring the rest. In all of these qualities, equanimity, unselfishness, lack of attachment and unwavering faith towards Ishvara are repeatedly emphasized.
Saturday, December 29, 2012
Bhagavad Gita Verse 20, Chapter 12
ye tu dharmyaamritamidam yathoktam paryupaasate |
shradyadhaanaa matparamaa bhaktosteteeva me priyaha || 20 ||
Therefore, those who partake of this nectar of law described here, endowed with faith, keeping me as the goal, those devotees are extremely dear to me.
ye : those who
tu : therefore
dharmyaamritam : nectar of law
idam : this
yatha : here
uktam : described
paryupaasate : partake
shradyadhaanaa : endowed with faith
mat : me
paramaahaa : goal
bhaktaaha : devotees
te : those
ateeva : extremely
me : me
priyaha : dear
Shri Krishna began listing the attributes of perfected devotees starting from the thirteenth chapter. In this shloka, he concludes this topic by highlighting two key attributes of such devotees: shraddha or faith, and making Ishvara as their ultimate goal, “matparamaahaa”. He terms the teaching of this chapter as the nectar of dharma. We can interpret the word dharma to mean the universal law of nature from the ninth chapter, or also as the nine fold bhaagvat dharma of Prahlaada that was explained earlier in this chapter.
Why are faith and goal-setting given such importance in bhakti or the path of devotion? Consider a child who eventually wants to study at one of the top universities in the world. Until he reaches a stage where he can qualify to attend that university, get selected for admission and begin his coursework, he needs to have faith in the notion that graduating from that university will significantly improve his life. That faith will propel him to set the single-pointed goal of academic success, work hard, to keep aside all distractions and to not give up. Only when he actually graduates will he not need faith anymore, because he has achieved what he set out to achieve. But until them, it is only faith in the goal that keeps him going.
Therefore, Shri Krishna says that those devotees who have fixed Ishvara as the goal, and that who have unwavering faith in that goal, are extremely dear to him. Devotees who love Ishvara without having known him first are devotees of the highest caliber, since it is more difficult to love something without having first known it. Such devotees, who do not need to become monks but just diligently worship Ishvara with form, are assured of liberation by Ishvara himself. This is the concluding message of the twelfth chapter.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade bhaktiyogo naama dvaadashodhyaayaha || 12 ||
shradyadhaanaa matparamaa bhaktosteteeva me priyaha || 20 ||
Therefore, those who partake of this nectar of law described here, endowed with faith, keeping me as the goal, those devotees are extremely dear to me.
ye : those who
tu : therefore
dharmyaamritam : nectar of law
idam : this
yatha : here
uktam : described
paryupaasate : partake
shradyadhaanaa : endowed with faith
mat : me
paramaahaa : goal
bhaktaaha : devotees
te : those
ateeva : extremely
me : me
priyaha : dear
Shri Krishna began listing the attributes of perfected devotees starting from the thirteenth chapter. In this shloka, he concludes this topic by highlighting two key attributes of such devotees: shraddha or faith, and making Ishvara as their ultimate goal, “matparamaahaa”. He terms the teaching of this chapter as the nectar of dharma. We can interpret the word dharma to mean the universal law of nature from the ninth chapter, or also as the nine fold bhaagvat dharma of Prahlaada that was explained earlier in this chapter.
Why are faith and goal-setting given such importance in bhakti or the path of devotion? Consider a child who eventually wants to study at one of the top universities in the world. Until he reaches a stage where he can qualify to attend that university, get selected for admission and begin his coursework, he needs to have faith in the notion that graduating from that university will significantly improve his life. That faith will propel him to set the single-pointed goal of academic success, work hard, to keep aside all distractions and to not give up. Only when he actually graduates will he not need faith anymore, because he has achieved what he set out to achieve. But until them, it is only faith in the goal that keeps him going.
Therefore, Shri Krishna says that those devotees who have fixed Ishvara as the goal, and that who have unwavering faith in that goal, are extremely dear to him. Devotees who love Ishvara without having known him first are devotees of the highest caliber, since it is more difficult to love something without having first known it. Such devotees, who do not need to become monks but just diligently worship Ishvara with form, are assured of liberation by Ishvara himself. This is the concluding message of the twelfth chapter.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade bhaktiyogo naama dvaadashodhyaayaha || 12 ||
Friday, December 28, 2012
Bhagavad Gita Verse 19, Chapter 12
tulyanindaastutirmauni santushto yena kenachita |
aniketaha sthiramatirbhaktimaanme priyo naraha || 19 ||
To whom praise and insult are same, who is silent, content with anything, who is without a home, with unwavering mind, a person who is such a devotee is dear to me.
tulyanindaastutihi : praise and insult are same
mauni : one who is silent
santushtaha : content
yena kenachita : with anything
aniketaha : without a home
sthiramatihi : unwavering mind
bhaktimaan : devotee
me : me
priyaha : dear
naraha : person
Shri Krishna continues summarizing the twelfth chapter in this shloka by listing further attributes of the perfected devotee. He first says that both praise and insult have no effect on the devotee. Praise and insult are usually targeted towards a person's name. But the devotee, having given up all identification with his name, does not care whether he is praised or insulted, just like the sky does not get affected whether someone throws roses at it or dirt. The devotee is also a mauni, one who remains silent. Here, the silence does not refer to verbal silence but to silence of desires and thoughts that are devoid of Ishvara as their basis.
The ocean is not affected whether it gets a torrential downpour or no rain at all. It happily accepts whatever comes its way because it is content with itself. Similarly, the devotee is content in his constant devotion to Ishvara, and therefore accepts whatever comes his way without any complaint. The devotee also does not have an attitude of possession towards anything, including his home. Like the wind that comes and goes anywhere as it pleases, the devotee considers the entire world his home and is attached his house, his physical body, his mind, his intellect or his desires.
As we proceed along the path of devotion, we will notice that our mind shifts between giving reality to the world as part of Ishvara, and giving reality to the world as separate from Ishvara. As long as we give reality to the world as an independent entity, we can never get rid of our unfulfilled desires, and the attachment to the world that results from those desires. A perfected devotee is one whose mind is fixed on giving reality to the world as a part of Ishvara, giving up all selfish desires in the process. Shri Krishna says that a person who harbours all these attributes is fit to be called a naraha, a human being, in the true sense of the world. Such a devoted person is very dear to him.
aniketaha sthiramatirbhaktimaanme priyo naraha || 19 ||
To whom praise and insult are same, who is silent, content with anything, who is without a home, with unwavering mind, a person who is such a devotee is dear to me.
tulyanindaastutihi : praise and insult are same
mauni : one who is silent
santushtaha : content
yena kenachita : with anything
aniketaha : without a home
sthiramatihi : unwavering mind
bhaktimaan : devotee
me : me
priyaha : dear
naraha : person
Shri Krishna continues summarizing the twelfth chapter in this shloka by listing further attributes of the perfected devotee. He first says that both praise and insult have no effect on the devotee. Praise and insult are usually targeted towards a person's name. But the devotee, having given up all identification with his name, does not care whether he is praised or insulted, just like the sky does not get affected whether someone throws roses at it or dirt. The devotee is also a mauni, one who remains silent. Here, the silence does not refer to verbal silence but to silence of desires and thoughts that are devoid of Ishvara as their basis.
The ocean is not affected whether it gets a torrential downpour or no rain at all. It happily accepts whatever comes its way because it is content with itself. Similarly, the devotee is content in his constant devotion to Ishvara, and therefore accepts whatever comes his way without any complaint. The devotee also does not have an attitude of possession towards anything, including his home. Like the wind that comes and goes anywhere as it pleases, the devotee considers the entire world his home and is attached his house, his physical body, his mind, his intellect or his desires.
As we proceed along the path of devotion, we will notice that our mind shifts between giving reality to the world as part of Ishvara, and giving reality to the world as separate from Ishvara. As long as we give reality to the world as an independent entity, we can never get rid of our unfulfilled desires, and the attachment to the world that results from those desires. A perfected devotee is one whose mind is fixed on giving reality to the world as a part of Ishvara, giving up all selfish desires in the process. Shri Krishna says that a person who harbours all these attributes is fit to be called a naraha, a human being, in the true sense of the world. Such a devoted person is very dear to him.
Thursday, December 27, 2012
Bhagavad Gita Verse 18, Chapter 12
samaha shatrau cha mitre cha tathaa maanaapamaanayoho |
sheetoshnasukhaduhkheshu samaha sangavarjitaha || 18 ||
He who is alike to friend and foe, in honour and dishonour, and also alike in cold and heat, in joy and sorrow, without attachment...
samaha : alike
shatrau : foe
cha : and
mitre : friend
cha : and
tathaa : also
maanaapamaanayoho : in honour and dishounour
sheetoshnasukhaduhkheshu : in cold and heat as well as joy and sorrow
samaha : alike
sangavarjitaha : without attachment
In this shloka and the next, Shri Krishna begins to summarize the signs of a perfected devotee. By using the word "samaha" twice, he emphasizes equanimity and stability of the devotee's antahakarana or inner instrument that is made possible through intense devotion to Ishvara. Right from the second chapter, we have repeatedly heard about the importance of bringing equanimity to the inner instrument, which is made up of our intellect, our mind and senses, our ego and our memory. Just like an astronomer can see extremely faint light from stars that are millions of miles away using his telescope, we can experience the eternal essence only if our inner instrument is free of desires and agitations caused by the reactions mentioned in this and the next shloka.
Our inner equipment contacts the world through the sense organs. The skin, for example, experiences heat and cold. This reporting of hotness or coolness is akin to a thermometer in that it is extremely objective and factual. When this sensation travels to the mind, however, it can be interpreted either as joy or sorrow based on inputs from other sense organs and from the memory. If the skin sends a message of hotness, the mind feels joy in winter and sorrow in summer. Similarly, sounds are picked up by the ear, sent to the mind which compares them against its memory to generate words. If the words enhance the ego, the "doer" notion in the intellect, registers a sense of honour. If the words bring down the ego, the intellect registers dishonour.
What causes the intellect and the mind to attach all these positive and negative reactions to simple messages that come from the skin and the ears and so on? It is the degree of attachment or identification of the ego. If the ego is heavily attached to the body, for example, then any comment about the body will generate a strong positive or negative reaction in the mind, disturbing its sense of equanimity in the process.
But one who has removed his attachment from the body/mind/intellect and attached himself to the service of Ishvara does not generate strong positive or negative reactions. He considers his body as a part of Ishvara's creation, therefore there is very little sense of egoism when it comes to the body, mind or intellect. When someone criticizes a devotee's body, it is like someone is criticizing a random object that the devotee has no connection with, and hence, no strong positive or negative reaction is generated.
The message of this shloka concludes in the following shloka.
sheetoshnasukhaduhkheshu samaha sangavarjitaha || 18 ||
He who is alike to friend and foe, in honour and dishonour, and also alike in cold and heat, in joy and sorrow, without attachment...
samaha : alike
shatrau : foe
cha : and
mitre : friend
cha : and
tathaa : also
maanaapamaanayoho : in honour and dishounour
sheetoshnasukhaduhkheshu : in cold and heat as well as joy and sorrow
samaha : alike
sangavarjitaha : without attachment
In this shloka and the next, Shri Krishna begins to summarize the signs of a perfected devotee. By using the word "samaha" twice, he emphasizes equanimity and stability of the devotee's antahakarana or inner instrument that is made possible through intense devotion to Ishvara. Right from the second chapter, we have repeatedly heard about the importance of bringing equanimity to the inner instrument, which is made up of our intellect, our mind and senses, our ego and our memory. Just like an astronomer can see extremely faint light from stars that are millions of miles away using his telescope, we can experience the eternal essence only if our inner instrument is free of desires and agitations caused by the reactions mentioned in this and the next shloka.
Our inner equipment contacts the world through the sense organs. The skin, for example, experiences heat and cold. This reporting of hotness or coolness is akin to a thermometer in that it is extremely objective and factual. When this sensation travels to the mind, however, it can be interpreted either as joy or sorrow based on inputs from other sense organs and from the memory. If the skin sends a message of hotness, the mind feels joy in winter and sorrow in summer. Similarly, sounds are picked up by the ear, sent to the mind which compares them against its memory to generate words. If the words enhance the ego, the "doer" notion in the intellect, registers a sense of honour. If the words bring down the ego, the intellect registers dishonour.
What causes the intellect and the mind to attach all these positive and negative reactions to simple messages that come from the skin and the ears and so on? It is the degree of attachment or identification of the ego. If the ego is heavily attached to the body, for example, then any comment about the body will generate a strong positive or negative reaction in the mind, disturbing its sense of equanimity in the process.
But one who has removed his attachment from the body/mind/intellect and attached himself to the service of Ishvara does not generate strong positive or negative reactions. He considers his body as a part of Ishvara's creation, therefore there is very little sense of egoism when it comes to the body, mind or intellect. When someone criticizes a devotee's body, it is like someone is criticizing a random object that the devotee has no connection with, and hence, no strong positive or negative reaction is generated.
The message of this shloka concludes in the following shloka.
Wednesday, December 26, 2012
Bhagavad Gita Verse 17, Chapter 12
yo na hrishyati na dveshti na shochati na kaanshati |
shubhaashubhaparityaagee bhaktimaanhyaha sa me priyaha || 17 ||
He who neither rejoices nor hates, neither rejoices nor grieves, he who has given up good and bad, he who is (such a) devoted person, he is dear to me.
yaha : he who
na : not
hrishyati : rejoices
na : not
dveshti : hates
na : not
shochati : grieves
na : not
kaanshati : desires
shubhaashubhaparityaagee : given up good and bad
bhaktimaan : devoted person
yaha : he who
saha : he
me : me
priyaha : dear
In the previous shloka, Shri Krishna described the attitude of a perfected devotee towards the performance of actions. He now elaborates upon the attitude of a perfected devotee towards situations, objects, thoughts and emotions that he encounters. These may come to him either as a result of his actions or as a matter of course in his daily life.
When we usually encounter a situation or obtain an object, we are either attracted to it, repulsed by it or are indifferent to it. Attraction generates desires that are stored in our mind, and repulsion generates negative desires, a list of things we would like to stay away from. If we eventually get the favourable object, or hold on to the favourable situation long enough, we become "harshita", we rejoice. But if we lose that object or situation, which is bound to happen sometime, we become "shochita", we grieve. Attraction, revulsion, desire, hatred, joy, grief - this is how most of us usually operate.
The perfected devotee, however, has tackled this problem at its root. He has stopped labelling any object, person, situation or thought as either good or bad, because it is exactly this labelling that starts the chain reaction of attraction, desire, joy and sorrow. He is like the model student who does not label his teacher's feedback as good or bad, whether it be praise or criticism, because he has the utmost faith in his teacher. The perfected devotee accepts all objects and situations as Ishvara's blessings, does what he has to do, and moves on. Shri Krishna says that one who accepts whatever comes with way due to his faith and devotion to Ishvara, is dear to him.
shubhaashubhaparityaagee bhaktimaanhyaha sa me priyaha || 17 ||
He who neither rejoices nor hates, neither rejoices nor grieves, he who has given up good and bad, he who is (such a) devoted person, he is dear to me.
yaha : he who
na : not
hrishyati : rejoices
na : not
dveshti : hates
na : not
shochati : grieves
na : not
kaanshati : desires
shubhaashubhaparityaagee : given up good and bad
bhaktimaan : devoted person
yaha : he who
saha : he
me : me
priyaha : dear
In the previous shloka, Shri Krishna described the attitude of a perfected devotee towards the performance of actions. He now elaborates upon the attitude of a perfected devotee towards situations, objects, thoughts and emotions that he encounters. These may come to him either as a result of his actions or as a matter of course in his daily life.
When we usually encounter a situation or obtain an object, we are either attracted to it, repulsed by it or are indifferent to it. Attraction generates desires that are stored in our mind, and repulsion generates negative desires, a list of things we would like to stay away from. If we eventually get the favourable object, or hold on to the favourable situation long enough, we become "harshita", we rejoice. But if we lose that object or situation, which is bound to happen sometime, we become "shochita", we grieve. Attraction, revulsion, desire, hatred, joy, grief - this is how most of us usually operate.
The perfected devotee, however, has tackled this problem at its root. He has stopped labelling any object, person, situation or thought as either good or bad, because it is exactly this labelling that starts the chain reaction of attraction, desire, joy and sorrow. He is like the model student who does not label his teacher's feedback as good or bad, whether it be praise or criticism, because he has the utmost faith in his teacher. The perfected devotee accepts all objects and situations as Ishvara's blessings, does what he has to do, and moves on. Shri Krishna says that one who accepts whatever comes with way due to his faith and devotion to Ishvara, is dear to him.
Tuesday, December 25, 2012
Bhagavad Gita Verse 16, Chapter 12
anapekshaha shuchirdaksha udaaseeno gatavyathaha |
sarvaarambhaparityaagee yo madbhaktaha sa me priyaha || 16 ||
One who is without expectation, pure, dextrous, unconcerned, fearless, renouncing all new initiatives, he who is such a devotee of mine, he is dear to me.
anapekshaha : without expectation
shuchihi : pure
dakshaha : dextrous
udaaseenaha : unconcerned
gatavyathaha : fearless
sarvaarambhaparityaagee : renouncing all new initiatives
yaha : he who
madbhaktaha : my devotee
saha : he
me : to me
priyaha : dear
In the previous shloka, Shri Krishna explained the attitude of the perfected devotee when dealing with other people. Now, he explains the perfected devotee’s attitude towards action. It is not a surprise to us that the perfected devotee is also a perfected karma yogi. He has understood the art of performing any action, big or small, in line with Shri Krishna’s teaching on karma yoga, thereby achieving perfection in action.
To begin with, the perfected karma yogi is shuchihi or pure. His mind has been purged of selfish desires, leaving room only for actions pertaining to his duties or svadharma. If the action is not part of his svadharma, he doesn’t undertake new initiatives unnecessarily. Also, he dedicates the results of his actions to Ishvara. This enables him to give up apekshaa or expectations about the result, as well as concern about what happened in the past. He is udaaseenaha, unconcerned and unattached, not because he does not care about the action, but because he doesn’t get attached to the result of the action.
With no mental agitations caused by future expectations or past anxiety, the karma yogi performs actions with great dexterity and fearlessness. “Yogaha karmasu kaushalam” - dexterity in action is karma yoga as we saw in the second chapter. The karma yogi devotes all his attention and brings great focus to the task at hand, keeping all distractions aside. He also performs the work as an emissary of Ishvara, which removes any notion of fear, hesitation or doubt from his mind. Shri Krishna says that this type of devotee, the perfected karma yogi, is very dear to him.
sarvaarambhaparityaagee yo madbhaktaha sa me priyaha || 16 ||
One who is without expectation, pure, dextrous, unconcerned, fearless, renouncing all new initiatives, he who is such a devotee of mine, he is dear to me.
anapekshaha : without expectation
shuchihi : pure
dakshaha : dextrous
udaaseenaha : unconcerned
gatavyathaha : fearless
sarvaarambhaparityaagee : renouncing all new initiatives
yaha : he who
madbhaktaha : my devotee
saha : he
me : to me
priyaha : dear
In the previous shloka, Shri Krishna explained the attitude of the perfected devotee when dealing with other people. Now, he explains the perfected devotee’s attitude towards action. It is not a surprise to us that the perfected devotee is also a perfected karma yogi. He has understood the art of performing any action, big or small, in line with Shri Krishna’s teaching on karma yoga, thereby achieving perfection in action.
To begin with, the perfected karma yogi is shuchihi or pure. His mind has been purged of selfish desires, leaving room only for actions pertaining to his duties or svadharma. If the action is not part of his svadharma, he doesn’t undertake new initiatives unnecessarily. Also, he dedicates the results of his actions to Ishvara. This enables him to give up apekshaa or expectations about the result, as well as concern about what happened in the past. He is udaaseenaha, unconcerned and unattached, not because he does not care about the action, but because he doesn’t get attached to the result of the action.
With no mental agitations caused by future expectations or past anxiety, the karma yogi performs actions with great dexterity and fearlessness. “Yogaha karmasu kaushalam” - dexterity in action is karma yoga as we saw in the second chapter. The karma yogi devotes all his attention and brings great focus to the task at hand, keeping all distractions aside. He also performs the work as an emissary of Ishvara, which removes any notion of fear, hesitation or doubt from his mind. Shri Krishna says that this type of devotee, the perfected karma yogi, is very dear to him.
Monday, December 24, 2012
Bhagavad Gita Verse 15, Chapter 12
yasmaannodvijate loko lokaannodvijate cha yaha |
harshaamarshabhayodvegairmukto yaha sa cha me priyaha || 15 ||
By whom no one is agitated, and who is not agitated by anyone, who is free from excitement, irritation, fear and agitation, he is dear to me.
yasmaat : by whom
na : not
udvijate : agitated
lokaha : any one
lokaat : by any one
na : not
udvijate : agitated
cha : and
yaha : who
harshaamarshabhayodvegaihi : excitement, irritation, fear, agitation
muktaha : free from
yaha : who
saha : he
cha : and
me : to me
priyaha : dear
Wikipedia defines a “roast” as follows: A roast is an event, almost exclusively in the United States, in which an individual is subjected to a public presentation of comedic insults, praise, outlandish true and untrue stories, and heartwarming tributes, the implication being that the roastee is able to take the jokes in good humor and not as serious criticism or insult, and therefore, show their good nature. It is seen by some as a great honour to be roasted, as the individual is surrounded by friends, fans, and well-wishers, who can receive some of the same treatment as well during the course of the evening. The party and presentation itself are both referred to as a roast.
In our life, when we are dealing with other people, it is inevitable that we will experience a whole host of emotional reactions to what those people say to us. Four common reactions are excitement on hearing something pleasant, irritation on hearing something unpleasant, fear on hearing something worrisome, and agitation when meeting someone that has the upper hand in the conversation. But in a “roast”, the individual happily accepts all sorts of abuses and insults, because he knows that they are coming from his friends and well-wishers, people that he knows as his own, not separate from him. At the end of the roast, the individual in turn insults and abuses the people that insulted him earlier, and no one feels any ill-will towards him for the same reasons.
Similarly, the devotee who considers everyone and everything as the play of Ishvara, including himself, has no reason to take anything personally. His sense of self is not the small ego that most of us consider as our “I”. He has identified with Ishvara who runs multitudes of universes. Any sort of insult, agitation or fear dissipates instantly because he views the insult, the insulter and the recipient of the insult as Ishvara. He thinks of it as a play where his friends are the actors and directors. Shri Krishna says that such a person who is free from agitations, and who does not agitate any one else, is dear to him.
harshaamarshabhayodvegairmukto yaha sa cha me priyaha || 15 ||
By whom no one is agitated, and who is not agitated by anyone, who is free from excitement, irritation, fear and agitation, he is dear to me.
yasmaat : by whom
na : not
udvijate : agitated
lokaha : any one
lokaat : by any one
na : not
udvijate : agitated
cha : and
yaha : who
harshaamarshabhayodvegaihi : excitement, irritation, fear, agitation
muktaha : free from
yaha : who
saha : he
cha : and
me : to me
priyaha : dear
Wikipedia defines a “roast” as follows: A roast is an event, almost exclusively in the United States, in which an individual is subjected to a public presentation of comedic insults, praise, outlandish true and untrue stories, and heartwarming tributes, the implication being that the roastee is able to take the jokes in good humor and not as serious criticism or insult, and therefore, show their good nature. It is seen by some as a great honour to be roasted, as the individual is surrounded by friends, fans, and well-wishers, who can receive some of the same treatment as well during the course of the evening. The party and presentation itself are both referred to as a roast.
In our life, when we are dealing with other people, it is inevitable that we will experience a whole host of emotional reactions to what those people say to us. Four common reactions are excitement on hearing something pleasant, irritation on hearing something unpleasant, fear on hearing something worrisome, and agitation when meeting someone that has the upper hand in the conversation. But in a “roast”, the individual happily accepts all sorts of abuses and insults, because he knows that they are coming from his friends and well-wishers, people that he knows as his own, not separate from him. At the end of the roast, the individual in turn insults and abuses the people that insulted him earlier, and no one feels any ill-will towards him for the same reasons.
Similarly, the devotee who considers everyone and everything as the play of Ishvara, including himself, has no reason to take anything personally. His sense of self is not the small ego that most of us consider as our “I”. He has identified with Ishvara who runs multitudes of universes. Any sort of insult, agitation or fear dissipates instantly because he views the insult, the insulter and the recipient of the insult as Ishvara. He thinks of it as a play where his friends are the actors and directors. Shri Krishna says that such a person who is free from agitations, and who does not agitate any one else, is dear to him.
Sunday, December 23, 2012
Bhagavad Gita Verse 14, Chapter 12
santushtaha satatam yogee yataatmaa dridhanishchayaha |
mayyarpitamanobuddhiryo madbhaktaha sa me priyaha || 14 ||
The yogi who is always contented, self controlled, with firm conviction, who has dedicated his mind and intellect to me, he who is such a devotee of mine is dear to me.
santushtaha : contented
satatam : always
yogee : yogi
yataatmaa : self controlled
dridhanishchayaha : firm conviction
mayi : to me
arpita : dedicated
manobuddhihi : mind and intellect
yaha : he who
madbhaktaha : my devotee
saha : he
me : me
priyaha : dear
Most of us derive contentment from people, objects and situations in the world, most notably after consuming a delicious meal. Contentment is a state where the mind does not want anything else from the world. But, this state is temporary because the contentment has been triggered by something that is temporary and finite, like food for example. Shri Krishna says that the yogi, the perfected devotee, derives contentment from Ishvara within himself, therefore he does not need to become a bhogi, one who runs after material objects for contentment. He is “satatam santushta”, even contented.
Another quality of a perfected devotee is a firm conviction that only Ishvara exists, and that the world does not exist independently of Ishvara. Most of us assume that the world has an independent existence. We attach all sorts of values to it. causing our intellect to generate innumerable goals and convictions around those values. The perfected devotee sees only Ishvara everywhere, and therefore is ever steadfast in his conviction that only Ishvara exists.
This “dridha nishchaya” or firm conviction is demonstrated by the devotee’s submission of mind and intellect in Ishvara, and also, the control of the mind, body and senses. When the intellect is convinced that only Ishvara exists, and when the mind thinks only of Ishvara, the devotee does not need any other special yogic technique to control the organs of action and the sense organs. Selfish desires are the cause of the mind, body and senses deviating from prescribed actions. When there is only the desire for Ishvara, they can never deviate. Shri Krishna says that the perfected devotee is a “satatam yataatmaa”, one who has complete self control at all times.
Here Shri Krishna concludes the line of thought that he began in the previous shloka by asserting that the devotee who has inculcated these traits is very dear to Ishvara. These eight shlokas starting from the thirteenth shloka are one of the most famous and beloved shlokas in the Gita.
mayyarpitamanobuddhiryo madbhaktaha sa me priyaha || 14 ||
The yogi who is always contented, self controlled, with firm conviction, who has dedicated his mind and intellect to me, he who is such a devotee of mine is dear to me.
santushtaha : contented
satatam : always
yogee : yogi
yataatmaa : self controlled
dridhanishchayaha : firm conviction
mayi : to me
arpita : dedicated
manobuddhihi : mind and intellect
yaha : he who
madbhaktaha : my devotee
saha : he
me : me
priyaha : dear
Most of us derive contentment from people, objects and situations in the world, most notably after consuming a delicious meal. Contentment is a state where the mind does not want anything else from the world. But, this state is temporary because the contentment has been triggered by something that is temporary and finite, like food for example. Shri Krishna says that the yogi, the perfected devotee, derives contentment from Ishvara within himself, therefore he does not need to become a bhogi, one who runs after material objects for contentment. He is “satatam santushta”, even contented.
Another quality of a perfected devotee is a firm conviction that only Ishvara exists, and that the world does not exist independently of Ishvara. Most of us assume that the world has an independent existence. We attach all sorts of values to it. causing our intellect to generate innumerable goals and convictions around those values. The perfected devotee sees only Ishvara everywhere, and therefore is ever steadfast in his conviction that only Ishvara exists.
This “dridha nishchaya” or firm conviction is demonstrated by the devotee’s submission of mind and intellect in Ishvara, and also, the control of the mind, body and senses. When the intellect is convinced that only Ishvara exists, and when the mind thinks only of Ishvara, the devotee does not need any other special yogic technique to control the organs of action and the sense organs. Selfish desires are the cause of the mind, body and senses deviating from prescribed actions. When there is only the desire for Ishvara, they can never deviate. Shri Krishna says that the perfected devotee is a “satatam yataatmaa”, one who has complete self control at all times.
Here Shri Krishna concludes the line of thought that he began in the previous shloka by asserting that the devotee who has inculcated these traits is very dear to Ishvara. These eight shlokas starting from the thirteenth shloka are one of the most famous and beloved shlokas in the Gita.
Saturday, December 22, 2012
Bhagavad Gita Verse 13, Chapter 12
adveshta sarvabhootaanaam maitraha karuna eva cha |
nirmamo nirahankaaraha samaduhkhasukhaha shamee || 13 ||
He who is without dislike towards all beings, who is friendly and compassionate, who is also without (the sense of) mineness and egoism, who is the same in sorrow and joy, who is forgiving...
adveshta : without dislike
sarvabhootaanaam : all beings
maitraha : friendly
karunaha : compassionate
eva : also
cha : and
nirmamaha : without mineness
nirahankaaraha : without egoism
samaduhkhasukhaha : same in sorrow and joy
shamee : forgiving
Shri Krishna always elaborates on the practical aspects of his teaching and brings it to the level of the student’s understanding. In the second chapter, he devoted several shlokas to describe the traits towards aspects of one who is established in the eternal essence. Here, he describes the traits of saints and accomplished devotees towards other people, which are easier for us to connect with, and become goals for people like us to strive towards.
An accomplished devotee essentially is convinced of two things: that everything in this world is not different than Ishvara, and that the devotee himself is also not different from Ishvara. When he has this outlook, he loses all sense of “I-ness” and “mine-ness”. He never believes that he exists outside of the existence of Ishvara. There is no sense of “I”-ness because only one “I” - Ishvara - exists. There is no sense of possession because everything belongs to Ishvara. It is somewhat similar to the outlook one has towards a large family.
So when there is such a universal sense of oneness with everything, the devotee becomes extremely friendly towards everyone. There is no sense of dislike or hatred present in him towards those who oppose him. Instead, he instantly forgives everyone. He is compassionate towards those who are in need. When all sense of duality is gone, the mind does not get agitated in sorrowful situations, nor does it get excited in joyful situations. It maintains a sense of equanimity.
This partial shloka continues next.
nirmamo nirahankaaraha samaduhkhasukhaha shamee || 13 ||
He who is without dislike towards all beings, who is friendly and compassionate, who is also without (the sense of) mineness and egoism, who is the same in sorrow and joy, who is forgiving...
adveshta : without dislike
sarvabhootaanaam : all beings
maitraha : friendly
karunaha : compassionate
eva : also
cha : and
nirmamaha : without mineness
nirahankaaraha : without egoism
samaduhkhasukhaha : same in sorrow and joy
shamee : forgiving
Shri Krishna always elaborates on the practical aspects of his teaching and brings it to the level of the student’s understanding. In the second chapter, he devoted several shlokas to describe the traits towards aspects of one who is established in the eternal essence. Here, he describes the traits of saints and accomplished devotees towards other people, which are easier for us to connect with, and become goals for people like us to strive towards.
An accomplished devotee essentially is convinced of two things: that everything in this world is not different than Ishvara, and that the devotee himself is also not different from Ishvara. When he has this outlook, he loses all sense of “I-ness” and “mine-ness”. He never believes that he exists outside of the existence of Ishvara. There is no sense of “I”-ness because only one “I” - Ishvara - exists. There is no sense of possession because everything belongs to Ishvara. It is somewhat similar to the outlook one has towards a large family.
So when there is such a universal sense of oneness with everything, the devotee becomes extremely friendly towards everyone. There is no sense of dislike or hatred present in him towards those who oppose him. Instead, he instantly forgives everyone. He is compassionate towards those who are in need. When all sense of duality is gone, the mind does not get agitated in sorrowful situations, nor does it get excited in joyful situations. It maintains a sense of equanimity.
This partial shloka continues next.
Friday, December 21, 2012
Bhagavad Gita Verse 12, Chapter 12
shreyo hi jnyaanamabhyaasaanjnyaanaaddhyaanam vishishyate |
dhyaanaatkarmaphalatyaagastyaagaacchaantiranantaram || 12 ||
Knowledge is superior to practice, meditation is superior to knowledge, and renunciation of fruits of actions is superior to meditation, for peace immediately follows renunciation.
shreyaha : superior
hi : for
jnyaanam : knowledge
abhyaasaat : practice
jnyaanaat : knowledge
dhyaanam : meditation
vishishyate : superior
dhyaanaat : meditation
karmaphalatyaagaha : renunciation of fruits of action
tyaagaat : renunciation
shantihi : peace
anantaram : immeditately follows
The last four shlokas laid out a series of stages that enable us to access Ishvara based on our qualifications. They were laid out in descending order, addressing the most qualified to the least qualified. Jnyaana yoga was prescribed for those who have given up attachment to the body, abhyaasa yoga for those who can sit for meditation, bhakti yoga for those who can perform every action for Ishvara, and karma yoga for those who can dedicate the results of their actions to Ishvara.
Here, Shri Krishna provides a recap of those four shlokas as well as providing some additional insights into the nuances of each stage. He first says that knowledge is superior to practice. Here, practice refers to mere mechanical chanting of japas without the involvement of the mind or the intellect. Such inert practice will not lead us anywhere. Shri Krishna cautions us against jumping into meditative practice without the knowledge of what we are doing, how to do it, what is the goal and so on.
Next, he says that meditation is superior to knowledge. Here, the word meditation is used in the sense of a higher kind of knowledge, one that does not create a distinction between the knower and the known, one that is a direct, intuitive understanding of Ishvara. This higher kind of knowledge is superior than dry, academic knowledge gained through a cursory reading of the scriptures without the guidance of a guru, and without the perfect internalization of that knowledge through a pure mind and intellect. In this sense, meditation or higher knowledge is superior to purely academic knowledge.
Now to get to these two stages, we have to take stock of our qualifications. Shri Krishna knew that the majority of people would have a great sense of attachment to the body, as well as a large stock of selfish desires that prompt them to selfish actions. They need a technique that is appropriate for their qualifications, and that will bring them to a stage where they can eventually practice meditation. For such individuals, renunciation of the fruits of actions, or karma yoga, is superior than meditation. Only renunciation will bring short term peace through reduction of worry for the future, and long term peace by making us qualified for meditation.
dhyaanaatkarmaphalatyaagastyaagaacchaantiranantaram || 12 ||
Knowledge is superior to practice, meditation is superior to knowledge, and renunciation of fruits of actions is superior to meditation, for peace immediately follows renunciation.
shreyaha : superior
hi : for
jnyaanam : knowledge
abhyaasaat : practice
jnyaanaat : knowledge
dhyaanam : meditation
vishishyate : superior
dhyaanaat : meditation
karmaphalatyaagaha : renunciation of fruits of action
tyaagaat : renunciation
shantihi : peace
anantaram : immeditately follows
The last four shlokas laid out a series of stages that enable us to access Ishvara based on our qualifications. They were laid out in descending order, addressing the most qualified to the least qualified. Jnyaana yoga was prescribed for those who have given up attachment to the body, abhyaasa yoga for those who can sit for meditation, bhakti yoga for those who can perform every action for Ishvara, and karma yoga for those who can dedicate the results of their actions to Ishvara.
Here, Shri Krishna provides a recap of those four shlokas as well as providing some additional insights into the nuances of each stage. He first says that knowledge is superior to practice. Here, practice refers to mere mechanical chanting of japas without the involvement of the mind or the intellect. Such inert practice will not lead us anywhere. Shri Krishna cautions us against jumping into meditative practice without the knowledge of what we are doing, how to do it, what is the goal and so on.
Next, he says that meditation is superior to knowledge. Here, the word meditation is used in the sense of a higher kind of knowledge, one that does not create a distinction between the knower and the known, one that is a direct, intuitive understanding of Ishvara. This higher kind of knowledge is superior than dry, academic knowledge gained through a cursory reading of the scriptures without the guidance of a guru, and without the perfect internalization of that knowledge through a pure mind and intellect. In this sense, meditation or higher knowledge is superior to purely academic knowledge.
Now to get to these two stages, we have to take stock of our qualifications. Shri Krishna knew that the majority of people would have a great sense of attachment to the body, as well as a large stock of selfish desires that prompt them to selfish actions. They need a technique that is appropriate for their qualifications, and that will bring them to a stage where they can eventually practice meditation. For such individuals, renunciation of the fruits of actions, or karma yoga, is superior than meditation. Only renunciation will bring short term peace through reduction of worry for the future, and long term peace by making us qualified for meditation.
Thursday, December 20, 2012
Bhagavad Gita Verse 11, Chapter 12
athaitadapyashaktosi kartum madyogamaashritaha |
sarvakarmaphalatyaagam tataha kuru yataatmavaan || 11 ||
If, even doing this is not possible, then take refuge in my yoga; cast off the fruits of all actions, with self control.
atha : if
etat : this
api : even
ashaktaha : not possible
asi : is
kartum : doing
madyogam : my yoga
aashritaha : take refuge
sarvakarmaphalatyaagam : cast off the fruits of all actions
tataha : then
kuru : do
yataatmavaan : self control
In explaining the law of karma or action, Shri Krishna uses the term “fruit” to denote the result of an action. We know from basic physics that every action must result in a reaction, it must give a result. This result can be material (money), emotional (joy) or intellectual (satisfaction). By calling it a fruit, Shri Krishna reminds us that every result contains the seed of a future action hidden within it. This seed can give rise to innumerable actions, which can give rise to innumerable seeds, and so on and so forth.
How does that seed germinate into an action? If we eat a delicacy for the first time, our tastebuds send a signal to our ego which says “this delicacy is tasty”. The ego then says “I like this delicacy, it makes me happy, therefore I shall have it again”. The delicacy contained the seed of desire, but the ego made the delicacy into a source of happiness, paving the way for future actions towards acquiring that delicacy.
This is the condition of a majority of seekers. We are so tied up in the material world that we find it difficult to go beyond the satisfaction of our ego. We cannot bring bhakti or devotion into our lives like Shri Krishna prescribed in the previous shloka. Our primary desires are material, not spiritual. For seekers in this condition, Shri Krishna gives two simple suggestions: submit the results of actions to him, and control the senses as much as possible.
So if we eat a delicacy for the first time, our taste buds will definitely say that it is tasty. But instead of letting the ego say “this delicacy is tasty”, we can say “I submit this lovely taste to Ishvara, may he enjoy it”. The ego does not get a chance to assert itself, and in this manner the seed of future action is destroyed on the spot. Conversely, if we are studying for an exam and are worried about the result, we can say “I submit the result of this exam to Ishvara, good or bad”. This will eliminate constant worrying and the consequent stress caused by it, leaving our mind free to study efficiently.
Shri Krishna also asks us to control our mind and our senses. Both our mind and our senses have a natural affinity for sense objects. If we leave them unchecked, they will start brooding over sense objects and develop an attachment towards them. The second chapter had explained how this happens in great detail. So therefore, checking our senses and our mind will reduce the inflow of selfish desires to a great extent, and submission of results to Ishvara will transfer our enjoyership from our ego to Ishvara. This is karma yoga, the most simple and basic spiritual technique that takes us one step closer to Ishvara.
sarvakarmaphalatyaagam tataha kuru yataatmavaan || 11 ||
If, even doing this is not possible, then take refuge in my yoga; cast off the fruits of all actions, with self control.
atha : if
etat : this
api : even
ashaktaha : not possible
asi : is
kartum : doing
madyogam : my yoga
aashritaha : take refuge
sarvakarmaphalatyaagam : cast off the fruits of all actions
tataha : then
kuru : do
yataatmavaan : self control
In explaining the law of karma or action, Shri Krishna uses the term “fruit” to denote the result of an action. We know from basic physics that every action must result in a reaction, it must give a result. This result can be material (money), emotional (joy) or intellectual (satisfaction). By calling it a fruit, Shri Krishna reminds us that every result contains the seed of a future action hidden within it. This seed can give rise to innumerable actions, which can give rise to innumerable seeds, and so on and so forth.
How does that seed germinate into an action? If we eat a delicacy for the first time, our tastebuds send a signal to our ego which says “this delicacy is tasty”. The ego then says “I like this delicacy, it makes me happy, therefore I shall have it again”. The delicacy contained the seed of desire, but the ego made the delicacy into a source of happiness, paving the way for future actions towards acquiring that delicacy.
This is the condition of a majority of seekers. We are so tied up in the material world that we find it difficult to go beyond the satisfaction of our ego. We cannot bring bhakti or devotion into our lives like Shri Krishna prescribed in the previous shloka. Our primary desires are material, not spiritual. For seekers in this condition, Shri Krishna gives two simple suggestions: submit the results of actions to him, and control the senses as much as possible.
So if we eat a delicacy for the first time, our taste buds will definitely say that it is tasty. But instead of letting the ego say “this delicacy is tasty”, we can say “I submit this lovely taste to Ishvara, may he enjoy it”. The ego does not get a chance to assert itself, and in this manner the seed of future action is destroyed on the spot. Conversely, if we are studying for an exam and are worried about the result, we can say “I submit the result of this exam to Ishvara, good or bad”. This will eliminate constant worrying and the consequent stress caused by it, leaving our mind free to study efficiently.
Shri Krishna also asks us to control our mind and our senses. Both our mind and our senses have a natural affinity for sense objects. If we leave them unchecked, they will start brooding over sense objects and develop an attachment towards them. The second chapter had explained how this happens in great detail. So therefore, checking our senses and our mind will reduce the inflow of selfish desires to a great extent, and submission of results to Ishvara will transfer our enjoyership from our ego to Ishvara. This is karma yoga, the most simple and basic spiritual technique that takes us one step closer to Ishvara.
Wednesday, December 19, 2012
Bhagavad Gita Verse 10, Chapter 12
abhyaasepyasamarthosi matkarmo paramo bhava |
madarthamapi karmaani kurvansiddhimavaapsyasi || 10 ||
If you are incapable even to perform repeated practice, then perform actions for me. Even by doing actions for me, you shall attain success.
abhyaase : repeated practice
api : even
asamarthaha : incapable
asi : are
matkarmaparamaha : perform actions for me
bhava : become
madartham : for me
api : also
karmaani : actions
kurvan : doing
siddhim : success
avaapsyasi : attain
So far, Shri Krishna recommended jnyaana yoga, followed by abhyaasa yoga, both of which are difficult for us to follow. Our stock of desires prevents us from pursuing even a few hours of daily meditation. We cannot sit still in one place. If we do so, we get distracted every so often. And even if we are able meditate, we still need to remain attuned to Ishvara for the majority of the day when we are not meditating. How do we achieve this? It is through the yoga of devotion, bhakti yoga.
Prahlaada, son of the king of demons and one of the greatest devotees of Lord Vishnu, was asked by his father Hiranyakashipu about what he had learned in school. He replied that one should serve Ishvara by making every act into an act of worship. Shravana refers to the constant listening of Ishvara’s glories; kirtanam is the singing the names of Ishvara; smaranam refers to constant remembering of Ishvara; paadasevanam is adoring Ishvara’s feet; archanam is worshipping Ishvara in temples or in our own homes; vandanam is the offering prayers; daasyam is to consider ourselves as servants of Ishvara; sakhyam: considering ourselves as friends of Ishvara; and finally, aatmanivedana where we completely offer ourselves to Ishvara.
What happens when we lead our life this way? When every action including our work in the office, our chores at home, our studies in school and our dealings with friends and family becomes an act of worship, we slowly erode our sense of doership or agentship. Instead of acting with the notion “I am doing this”, we begin to act with the notion “Ishvara is doing everything”. We submit our ego into the altar of Ishvara. As our sense of ego dissolves, we become qualified to practice abhyaasa yoga, and ultimately, jnyaana yoga. So therefore, incorporating Ishvara into eevry aspect of our lives is bhakti yoga.
madarthamapi karmaani kurvansiddhimavaapsyasi || 10 ||
If you are incapable even to perform repeated practice, then perform actions for me. Even by doing actions for me, you shall attain success.
abhyaase : repeated practice
api : even
asamarthaha : incapable
asi : are
matkarmaparamaha : perform actions for me
bhava : become
madartham : for me
api : also
karmaani : actions
kurvan : doing
siddhim : success
avaapsyasi : attain
So far, Shri Krishna recommended jnyaana yoga, followed by abhyaasa yoga, both of which are difficult for us to follow. Our stock of desires prevents us from pursuing even a few hours of daily meditation. We cannot sit still in one place. If we do so, we get distracted every so often. And even if we are able meditate, we still need to remain attuned to Ishvara for the majority of the day when we are not meditating. How do we achieve this? It is through the yoga of devotion, bhakti yoga.
Prahlaada, son of the king of demons and one of the greatest devotees of Lord Vishnu, was asked by his father Hiranyakashipu about what he had learned in school. He replied that one should serve Ishvara by making every act into an act of worship. Shravana refers to the constant listening of Ishvara’s glories; kirtanam is the singing the names of Ishvara; smaranam refers to constant remembering of Ishvara; paadasevanam is adoring Ishvara’s feet; archanam is worshipping Ishvara in temples or in our own homes; vandanam is the offering prayers; daasyam is to consider ourselves as servants of Ishvara; sakhyam: considering ourselves as friends of Ishvara; and finally, aatmanivedana where we completely offer ourselves to Ishvara.
What happens when we lead our life this way? When every action including our work in the office, our chores at home, our studies in school and our dealings with friends and family becomes an act of worship, we slowly erode our sense of doership or agentship. Instead of acting with the notion “I am doing this”, we begin to act with the notion “Ishvara is doing everything”. We submit our ego into the altar of Ishvara. As our sense of ego dissolves, we become qualified to practice abhyaasa yoga, and ultimately, jnyaana yoga. So therefore, incorporating Ishvara into eevry aspect of our lives is bhakti yoga.
Tuesday, December 18, 2012
Bhagavad Gita Verse 9, Chapter 12
atha chittam samaadhaatum na shaknoshi mayi sthiram |
abhyaasayogena tato maamicchaaptum dhananjaya || 9 ||
If you are unable to steadfastly establish your mind in me, then seek to attain me through the yoga of repeated practice, O Dhananjaya.
atha : if
chittam : mind
samaadhaatum : establish
na : not
shaknoshi : able
mayi : in me
sthiram : steadfastly
abhyaasayogena : yoga of repeated practice
tataha : then
maam : me
icchaa : seek
aaptum : attain
dhananjaya : O Dhananjaya
A student of music does not become a maestro overnight. While watching a concert, we may admire how easily he can handle complex passages on the piano, but we know that the prowess is a result of years, maybe even decades, of repeated practice. In his book “Outliers”, author Malcolm Gladwell emphasizes the “10,000 hour rule”. The key to success in any field is a matter of practising a task for 10,000 hours. Here, Shri Krishna says that if we are unable to constantly fix our mind in Ishvara, we should set aside some time daily and practice doing so.
In the sixth chapter, Arjuna admits to Shri Krishna that it is very difficult for someone to keep their mind in Ishvara all the time, and asks for a solution to this problem. There as well, Shri Krishna recommends the technique of “abhyaasa” or repeated practice. In this technique, we first choose an object of worship such as the image of a deity, a spiritual text or a mantra. Then, following the instructions in the sixth chapter, we set aside a fixed time and place every day to meditate upon the object of worship. Whenever our thoughts stray away, we gently bring them back so that we are only thinking about the object of worship. This yoga is known as raaja yoga, ashtaanga yoga or dhyaana yoga.
Note that abhyaasa is not possible without its counterpart vairaagya or dispassion towards the material world. Without reducing our stock of material desires, it is virtually impossible to sit in meditation. Each vaasanaa, each unfulfilled desire has the potential to produce a series of thoughts in our mind. When we sit for meditation, these unfulfilled desires start competing with each other to produce thoughts that distract us from the object of worship. Therefore, Shri Krishna advises us to follow abhyaasa and vairaagya together.
Now, with the practice of dhyaana yoga, we only think of Ishvara for a brief period of time each day. How should we continue our spiritual practice throughout the rest of the day? Or, our stock of desires may not even let us sit in one place. Then how should we worship Ishvara? Shri Krishna addresses this next.
abhyaasayogena tato maamicchaaptum dhananjaya || 9 ||
If you are unable to steadfastly establish your mind in me, then seek to attain me through the yoga of repeated practice, O Dhananjaya.
atha : if
chittam : mind
samaadhaatum : establish
na : not
shaknoshi : able
mayi : in me
sthiram : steadfastly
abhyaasayogena : yoga of repeated practice
tataha : then
maam : me
icchaa : seek
aaptum : attain
dhananjaya : O Dhananjaya
A student of music does not become a maestro overnight. While watching a concert, we may admire how easily he can handle complex passages on the piano, but we know that the prowess is a result of years, maybe even decades, of repeated practice. In his book “Outliers”, author Malcolm Gladwell emphasizes the “10,000 hour rule”. The key to success in any field is a matter of practising a task for 10,000 hours. Here, Shri Krishna says that if we are unable to constantly fix our mind in Ishvara, we should set aside some time daily and practice doing so.
In the sixth chapter, Arjuna admits to Shri Krishna that it is very difficult for someone to keep their mind in Ishvara all the time, and asks for a solution to this problem. There as well, Shri Krishna recommends the technique of “abhyaasa” or repeated practice. In this technique, we first choose an object of worship such as the image of a deity, a spiritual text or a mantra. Then, following the instructions in the sixth chapter, we set aside a fixed time and place every day to meditate upon the object of worship. Whenever our thoughts stray away, we gently bring them back so that we are only thinking about the object of worship. This yoga is known as raaja yoga, ashtaanga yoga or dhyaana yoga.
Note that abhyaasa is not possible without its counterpart vairaagya or dispassion towards the material world. Without reducing our stock of material desires, it is virtually impossible to sit in meditation. Each vaasanaa, each unfulfilled desire has the potential to produce a series of thoughts in our mind. When we sit for meditation, these unfulfilled desires start competing with each other to produce thoughts that distract us from the object of worship. Therefore, Shri Krishna advises us to follow abhyaasa and vairaagya together.
Now, with the practice of dhyaana yoga, we only think of Ishvara for a brief period of time each day. How should we continue our spiritual practice throughout the rest of the day? Or, our stock of desires may not even let us sit in one place. Then how should we worship Ishvara? Shri Krishna addresses this next.
Monday, December 17, 2012
Bhagavad Gita Verse 8, Chapter 12
mayyeva mana aadhatsva mayi buddhim niveshaya |
nivasishyasi mayyeva ata oordhvam na sanshayaha || 8 ||
Fix your mind only in me, place your intellect in me, thereafter you will dwell in me only, no doubt.
mayi : in me
eva : only
manaha : mind
aadhatsva : fix
mayi : in me
buddhim : intellect
niveshaya : place
nivasishyasi : you will dwell
mayi : in me
eva : only
ataha : this
oordhvam : after
na : no
sanshayaha : doubt
In this series of four shlokas, Shri Krishna prescribed four paths or yogas to attaining Ishvara, each one more easier than the previous one. This shloka describes the path of jnyaana yoga or the yoga of knowledge. Shri Krishna says that the seeker should fix both his intellect and mind in Ishvara constantly, without any interruption. When this happens, that attainment of Ishvara is guaranteed. There is no room for “sanshaya” or doubt of attaining Ishvara when one practices jnyaana yoga. But doing so is not easy.
As a new year approaches, many of us start making new year resolutions such as losing weight, giving up a bad habit, cleaning the house and so on. It is our buddhi or intellect that sets firm long-term goals, targets and resolutions. Ultimately all types of plans and resolutions stem from our desires to achieve something in this world. Now, Jnyaana yoga requires us to have just one resolution and nothing else: to merge with Ishvara. But as we have seen in the second chapter, our stock of desires influences our intellect to make innumerable resolutions. This multitude of resolutions makes jnyaana yoga difficult.
Furthermore, our condition is such that it is not just the intellect that has many resolutions. The mana, our faculty of mind, is fickle to begin with due to the distractions of the senses. Jnyaana yoga requires the fixing of both the intellect and the mind onto Ishvara. It is in rare instances that we can achieve intellectual and mental harmony, such as studying for an exam, where we know that the stakes are high. But even that happens for a few minutes or a few hours at most.
So clearly, jnyaaya yoga, the foremost type of yoga, is difficult for most of us, atleast at our current stage of spiritual evolution. Is there something easier? Shri Krishna answers next.
nivasishyasi mayyeva ata oordhvam na sanshayaha || 8 ||
Fix your mind only in me, place your intellect in me, thereafter you will dwell in me only, no doubt.
mayi : in me
eva : only
manaha : mind
aadhatsva : fix
mayi : in me
buddhim : intellect
niveshaya : place
nivasishyasi : you will dwell
mayi : in me
eva : only
ataha : this
oordhvam : after
na : no
sanshayaha : doubt
In this series of four shlokas, Shri Krishna prescribed four paths or yogas to attaining Ishvara, each one more easier than the previous one. This shloka describes the path of jnyaana yoga or the yoga of knowledge. Shri Krishna says that the seeker should fix both his intellect and mind in Ishvara constantly, without any interruption. When this happens, that attainment of Ishvara is guaranteed. There is no room for “sanshaya” or doubt of attaining Ishvara when one practices jnyaana yoga. But doing so is not easy.
As a new year approaches, many of us start making new year resolutions such as losing weight, giving up a bad habit, cleaning the house and so on. It is our buddhi or intellect that sets firm long-term goals, targets and resolutions. Ultimately all types of plans and resolutions stem from our desires to achieve something in this world. Now, Jnyaana yoga requires us to have just one resolution and nothing else: to merge with Ishvara. But as we have seen in the second chapter, our stock of desires influences our intellect to make innumerable resolutions. This multitude of resolutions makes jnyaana yoga difficult.
Furthermore, our condition is such that it is not just the intellect that has many resolutions. The mana, our faculty of mind, is fickle to begin with due to the distractions of the senses. Jnyaana yoga requires the fixing of both the intellect and the mind onto Ishvara. It is in rare instances that we can achieve intellectual and mental harmony, such as studying for an exam, where we know that the stakes are high. But even that happens for a few minutes or a few hours at most.
So clearly, jnyaaya yoga, the foremost type of yoga, is difficult for most of us, atleast at our current stage of spiritual evolution. Is there something easier? Shri Krishna answers next.
Sunday, December 16, 2012
Bhagavad Gita Verse 7, Chapter 12
teshaamaham samuddhartaa mrityusansaarasaagaraat |
bhavaami nachiraatpaartha mayyaaveshitachetasaam || 7 ||
For them, whose minds are fixed in me, I immediately become their uplifter from samsaara, the ocean of death, O Paartha.
teshaam : for them
aham : I
samuddhartaa : uplifter
mrityusansaarasaagaraat : the ocean of death samsaara
bhavaami : become
nachiraat : immediately
paartha : O Paartha
mayi : in me
aaveshita : fixed
chetasaam : mind
As a result of losing a wager, the eagle-winged Garuda and his mother Vinata were forced into enslavement by the Kadru, mother of serpents. Garuda promised to bring the nectar of immortality from heaven and give it to the serpents in exchange for his mother’s freedom. Once the nectar was delivered, Lord Indra took it back to heaven, but spilt a few drops on a kind of grass known as dharba. The serpents tried to lick the nectar on the grass, but spilt their tongue doing so. As a result, all serpents have forked tongues even to this day.
Let us now look into the symbolic meaning of this story from the Puraanaas. The world comprises of objects that are a two things at once: naamaroopa (name and form) and Ishvara. The Ishvara in us wants to contact the Ishvara in those objects, but we make the mistake of letting our senses rush after the name and form aspects of the objects. We are like the serpents that really want nectar, but chase the dharba grass and cut ourselves in the process. Chasing of objects in the belief that they will give us joy, and receiving sorrow instead of joy, this is samsaara. Repeatedly chasing objects ensures that the cycle of birth and death continues.
In the Indian tradition, samsaara is referred to as an ocean in which most people are stuck until their death, only to be reborn again. Shri Krishna says that those devotees who worship Ishvara with form and meet the qualifications listed in the previous shloka are saved from samsaara by Ishvara himself. Unlike most material endeavours that take a long time, this process is “nachiraat” or swift. The key condition is that we have to think of Ishvara as the ultimate goal and nothing else. This is “saguna upasaana”, worship of Ishvara with form, in a nutshell.
Now, Shri Krishna enumerates the types of yogas or practices through which we can attain Ishvara.
bhavaami nachiraatpaartha mayyaaveshitachetasaam || 7 ||
For them, whose minds are fixed in me, I immediately become their uplifter from samsaara, the ocean of death, O Paartha.
teshaam : for them
aham : I
samuddhartaa : uplifter
mrityusansaarasaagaraat : the ocean of death samsaara
bhavaami : become
nachiraat : immediately
paartha : O Paartha
mayi : in me
aaveshita : fixed
chetasaam : mind
As a result of losing a wager, the eagle-winged Garuda and his mother Vinata were forced into enslavement by the Kadru, mother of serpents. Garuda promised to bring the nectar of immortality from heaven and give it to the serpents in exchange for his mother’s freedom. Once the nectar was delivered, Lord Indra took it back to heaven, but spilt a few drops on a kind of grass known as dharba. The serpents tried to lick the nectar on the grass, but spilt their tongue doing so. As a result, all serpents have forked tongues even to this day.
Let us now look into the symbolic meaning of this story from the Puraanaas. The world comprises of objects that are a two things at once: naamaroopa (name and form) and Ishvara. The Ishvara in us wants to contact the Ishvara in those objects, but we make the mistake of letting our senses rush after the name and form aspects of the objects. We are like the serpents that really want nectar, but chase the dharba grass and cut ourselves in the process. Chasing of objects in the belief that they will give us joy, and receiving sorrow instead of joy, this is samsaara. Repeatedly chasing objects ensures that the cycle of birth and death continues.
In the Indian tradition, samsaara is referred to as an ocean in which most people are stuck until their death, only to be reborn again. Shri Krishna says that those devotees who worship Ishvara with form and meet the qualifications listed in the previous shloka are saved from samsaara by Ishvara himself. Unlike most material endeavours that take a long time, this process is “nachiraat” or swift. The key condition is that we have to think of Ishvara as the ultimate goal and nothing else. This is “saguna upasaana”, worship of Ishvara with form, in a nutshell.
Now, Shri Krishna enumerates the types of yogas or practices through which we can attain Ishvara.
Saturday, December 15, 2012
Bhagavad Gita Verse 6, Chapter 12
ye tu sarvaani karmaani mayi sanyasya matparaahaa |
ananyenaiva yogena maam dhyaayanta upaasate || 6 ||
But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship..
ye : those
tu : but
sarvaani : all
karmaani : actions
mayi : me
sanyasya : renounce
matparaahaa : intent upon me
ananyena : single-pointed
eva : only
yogena : through yoga
maam : me
dhyaayanta : meditating
upaasate : worship
Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.
First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.
When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.
ananyenaiva yogena maam dhyaayanta upaasate || 6 ||
But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship..
ye : those
tu : but
sarvaani : all
karmaani : actions
mayi : me
sanyasya : renounce
matparaahaa : intent upon me
ananyena : single-pointed
eva : only
yogena : through yoga
maam : me
dhyaayanta : meditating
upaasate : worship
Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.
First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.
When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.
Friday, December 14, 2012
Bhagavad Gita Verse 5, Chapter 12
kleshodhikatarasteshaaamavyaktaasaktachetasaam |
avyaktaa hi gatirduhkham dehavadbhiravaapyate || 5 ||
There is greater trouble for those whose minds are attached to the unmanifest. For, the path of the unmanifest is difficult to attain by the embodied.
kleshaha : trouble
adhikataraha : greater
teshaaam : for those
avyaktaasaktachetasaam : mind attached to unmanifest
avyaktaa : unmanifest
hi : for
gatihi : path
duhkham : difficult
dehavadbhihi : the embodied
avaapyate : attain
We used the example of children helping their parents organize a family event to understand the previous shloka. Now let us imagine that the CEO of the company we work for has asked us to attend an event at his house. What would be our attitude here? We would be on our best behaviour, and try our best to impress him with our actions. We would always ask for permission if we need to use anything in the CEO’s house. We would also be on the lookout for others who are trying to impress him, and perhaps try to be one step ahead of them.
Although we look different than our parents, we feel no sense of difference from them. However, we see a difference between the title of the CEO and our title which could be software engineer, manager and so on. Similarly, Shri Krishna says that the one who is “deha vad” or embodied, the one who still has attachment to the notion that “I am Mr. so and so with a 5 feet 7 inch body, working for XYZ corporation”, such a person will always have a tinge of separation from Ishvara.
So for the majority of us who want to become devotees, it is “adhikatara klesha”, quite difficult to worship Ishvara in his formless aspect. Our sense of attachment to the body creates a sort of wall, a kind of separation between the devotee and Ishvara. We are carrying conditionings of several lifetimes, perhaps, that prevent us from accessing Ishvara in his formless aspect. Extreme vairagya or detachment is required for this. Does it mean that our spiritual journey ends here? Shri Krishna addresses this next.
avyaktaa hi gatirduhkham dehavadbhiravaapyate || 5 ||
There is greater trouble for those whose minds are attached to the unmanifest. For, the path of the unmanifest is difficult to attain by the embodied.
kleshaha : trouble
adhikataraha : greater
teshaaam : for those
avyaktaasaktachetasaam : mind attached to unmanifest
avyaktaa : unmanifest
hi : for
gatihi : path
duhkham : difficult
dehavadbhihi : the embodied
avaapyate : attain
We used the example of children helping their parents organize a family event to understand the previous shloka. Now let us imagine that the CEO of the company we work for has asked us to attend an event at his house. What would be our attitude here? We would be on our best behaviour, and try our best to impress him with our actions. We would always ask for permission if we need to use anything in the CEO’s house. We would also be on the lookout for others who are trying to impress him, and perhaps try to be one step ahead of them.
Although we look different than our parents, we feel no sense of difference from them. However, we see a difference between the title of the CEO and our title which could be software engineer, manager and so on. Similarly, Shri Krishna says that the one who is “deha vad” or embodied, the one who still has attachment to the notion that “I am Mr. so and so with a 5 feet 7 inch body, working for XYZ corporation”, such a person will always have a tinge of separation from Ishvara.
So for the majority of us who want to become devotees, it is “adhikatara klesha”, quite difficult to worship Ishvara in his formless aspect. Our sense of attachment to the body creates a sort of wall, a kind of separation between the devotee and Ishvara. We are carrying conditionings of several lifetimes, perhaps, that prevent us from accessing Ishvara in his formless aspect. Extreme vairagya or detachment is required for this. Does it mean that our spiritual journey ends here? Shri Krishna addresses this next.
Thursday, December 13, 2012
Bhagavad Gita Verse 4, Chapter 12
sanniyamyendriyagraamam sarvatra samabuddhayaha |
te praapnuvanti maameva sarvabhootahite rataahaa || 4 ||
Having restrained all the senses, keeping a balanced intellect everywhere, revelling in the welfare of all beings, they attain me alone.
sanniyamya : having restrained
indriyagraamam : all the senses
sarvatra : everywhere
samabuddhayaha : balanced intellect
te : they
praapnuvanti: attain
maam : me
eva : alone
sarvabhootahite : welfare of all beings
rataahaa : revel
Imagine that our parents have asked us to come to their house. They are hosting an event and need our help. What will our attitude towards our assignment be? We will not hesitate to play the role of a cook, a waiter, a driver, a handyman, a dishwasher and so on. We will do whatever it takes to make that event a success. The well-being of all the guests will become our primary goal. We will set aside any personal differences with any guests because we are representing our parents at that event. We do all of this because we have a sense of oneness with our parents.
The devotee who worships the imperishable and unmanifest Ishvara has the same attitude. Just like we do not consider our parents as somebody distinct from us, the devotee does not consider Ishvara as separate from him. When there is no separation, there is no expectation of asking for anything or receiving anything. You only ask and receive when you consider someone different from you. We would never think of asking permission for every little thing from parents at that event, because it would be silly to do so.
Furthermore, such a devotee loses all sense of selfishness. He revels in the welfare of everyone in this world, “sarva bhoota hite rataahaa”. Nothing ever destabilizes his mind or his intellect, because he sees himself as one with everything. His senses have stopped harbouring likes and dislikes, because they no longer cut up the world into “good” or “bad”. He has very naturally “merged” into Ishvara, which is the final goal of devotion or bhakti. Shri Krishna echoes this point by saying “te praapnuvanti maam eva”, they attain me alone.
te praapnuvanti maameva sarvabhootahite rataahaa || 4 ||
Having restrained all the senses, keeping a balanced intellect everywhere, revelling in the welfare of all beings, they attain me alone.
sanniyamya : having restrained
indriyagraamam : all the senses
sarvatra : everywhere
samabuddhayaha : balanced intellect
te : they
praapnuvanti: attain
maam : me
eva : alone
sarvabhootahite : welfare of all beings
rataahaa : revel
Imagine that our parents have asked us to come to their house. They are hosting an event and need our help. What will our attitude towards our assignment be? We will not hesitate to play the role of a cook, a waiter, a driver, a handyman, a dishwasher and so on. We will do whatever it takes to make that event a success. The well-being of all the guests will become our primary goal. We will set aside any personal differences with any guests because we are representing our parents at that event. We do all of this because we have a sense of oneness with our parents.
The devotee who worships the imperishable and unmanifest Ishvara has the same attitude. Just like we do not consider our parents as somebody distinct from us, the devotee does not consider Ishvara as separate from him. When there is no separation, there is no expectation of asking for anything or receiving anything. You only ask and receive when you consider someone different from you. We would never think of asking permission for every little thing from parents at that event, because it would be silly to do so.
Furthermore, such a devotee loses all sense of selfishness. He revels in the welfare of everyone in this world, “sarva bhoota hite rataahaa”. Nothing ever destabilizes his mind or his intellect, because he sees himself as one with everything. His senses have stopped harbouring likes and dislikes, because they no longer cut up the world into “good” or “bad”. He has very naturally “merged” into Ishvara, which is the final goal of devotion or bhakti. Shri Krishna echoes this point by saying “te praapnuvanti maam eva”, they attain me alone.
Wednesday, December 12, 2012
Bhagavad Gita Verse 3, Chapter 12
ye tvaksharamanirdeshyamavyaktam paryupaasate |
satvatragamachintyam cha kootashtamachalam dhruvam || 3 ||
And, those who steadfastly worship the imperishable, indefinable, all pervading, inconceivable, unchangeable, immovable and eternal.
ye : those who
tu : and
aksharam : imperishable
anirdeshyam : indefinable
avyaktam : unmanifest
paryupaasate : steadfastly worship
satvatragam : all pervading
achintyam : inconceivable
cha : and
kootashtam : unchangeable
achalam : immovable
dhruvam : eternal
In response to Arjuna’s question, Shri Krishna earlier described the seeker who worshipped Ishvara as “saguna”, an entity with form. In this and the next shloka, he described the seeker who worships the “nirguna”, the formless Ishvara. Shri Krishna wants to clearly differentiate the formless from the formful, so he provides a list of adjectives to describe the formless Ishvara, to the extent that it is possible to do so.
“Aksharam” refers to that which does not decay, that which is imperishable. The seeker negates everything that he encounters as perishable, so only the subject remains. “Anirdeshyam” is that which cannot be described or defined by the speech and mind. “Avyaktam” refers to anything that is not accessible to our senses, something that is invisible. “Sarvatragam” is that which is not limited by space, that which pervades everywhere and everything. “Achintyam” is that which cannot be conceived as a thought by the mind.
Anything that is filled with fault is called “koota”. So that by which the defect-ridden maaya and its activities look real is called “kootastha”, the foundation or base on which maaya appears. “Kootastha” also means anvil which denotes changelessness in time. “Achalam” refers to fixity, changelessness in space. “Dhruvam” is that which is eternal and deathless. In this manner, a seeker worships the formless Ishvara.
Let us also understand what is meant by “upasaanaa” or meditative worship, since that is the theme of this chapter. Shankaracharya gives a long definition in his commentary. Upaasanaa literally means to sit near. Here it refers to the seeker taking on the quality of the object of worship by moving his mind as near to that object as he can. The object of worship should be selected with the advice of the guru and scriptures. It should not be arbitrary. Then the seeker should continuously think about the object, just like an unbroken stream of oil poured from a height.
Shri Krishna continues the description of nirguna upaasakaas, seekers of the formless Ishvara, in the next shloka.
satvatragamachintyam cha kootashtamachalam dhruvam || 3 ||
And, those who steadfastly worship the imperishable, indefinable, all pervading, inconceivable, unchangeable, immovable and eternal.
ye : those who
tu : and
aksharam : imperishable
anirdeshyam : indefinable
avyaktam : unmanifest
paryupaasate : steadfastly worship
satvatragam : all pervading
achintyam : inconceivable
cha : and
kootashtam : unchangeable
achalam : immovable
dhruvam : eternal
In response to Arjuna’s question, Shri Krishna earlier described the seeker who worshipped Ishvara as “saguna”, an entity with form. In this and the next shloka, he described the seeker who worships the “nirguna”, the formless Ishvara. Shri Krishna wants to clearly differentiate the formless from the formful, so he provides a list of adjectives to describe the formless Ishvara, to the extent that it is possible to do so.
“Aksharam” refers to that which does not decay, that which is imperishable. The seeker negates everything that he encounters as perishable, so only the subject remains. “Anirdeshyam” is that which cannot be described or defined by the speech and mind. “Avyaktam” refers to anything that is not accessible to our senses, something that is invisible. “Sarvatragam” is that which is not limited by space, that which pervades everywhere and everything. “Achintyam” is that which cannot be conceived as a thought by the mind.
Anything that is filled with fault is called “koota”. So that by which the defect-ridden maaya and its activities look real is called “kootastha”, the foundation or base on which maaya appears. “Kootastha” also means anvil which denotes changelessness in time. “Achalam” refers to fixity, changelessness in space. “Dhruvam” is that which is eternal and deathless. In this manner, a seeker worships the formless Ishvara.
Let us also understand what is meant by “upasaanaa” or meditative worship, since that is the theme of this chapter. Shankaracharya gives a long definition in his commentary. Upaasanaa literally means to sit near. Here it refers to the seeker taking on the quality of the object of worship by moving his mind as near to that object as he can. The object of worship should be selected with the advice of the guru and scriptures. It should not be arbitrary. Then the seeker should continuously think about the object, just like an unbroken stream of oil poured from a height.
Shri Krishna continues the description of nirguna upaasakaas, seekers of the formless Ishvara, in the next shloka.
Tuesday, December 11, 2012
Bhagavad Gita Verse 2, Chapter 12
Shree Bhagavaan uvaacha:
mayyaveshya mano ye maam nityayuktaa upaasate |
shraddhayaa parayopetaaste me yuktatamaa mataahaa || 2 ||
Shree Bhagavaan said:
Those who, fixing their mind in me, are constantly engaged in my worship, endowed with supreme faith, those are superior in yoga, in my opinion.
mayi : in me
aaveshya : fixing
manaha : mind
ye : those who
maam : my
nityayuktaa : constantly engaged
upaasate : worship
shraddhayaa : with faith
parayaa : supreme
upetaahaa : endowed
te : those
me : my
yuktatamaahaa : superior in yoga
mataahaa: opinion
Previously, Arjuna had asked Shri Krishna to select which type of devotees were better between those who worship Ishvara as the formless unmanifest, and those who worship him as an entity endowed with form. Shri Krishna begins by describing those devotees who worship Ishvara endowed with form. He says that such devotees are the most superior yogis because they are constantly engaged in worship of Ishvara, full of supreme faith.
Three qualities of a superior yoga are highlighted here. Firstly, we as devotees should be able to fix our mind on Ishvara, using all the instruction given in chapter six and other places as well. In the initial stages of meditation, keeping our mind on Ishvara even for ten minutes is quite an achievement. Secondly, we have to be “nitya yuktaa”, the ability to remain constantly engaged in worship, without letting the mind divert itself to other pursuits. Thirdly, we need to be endowed with supreme and unwavering faith.
Even though these qualities may seem easy to attain on the surface, they are not so. Shri Krishna chooses words that indicate that he is looking for the highest kind of concentration and faith. For example, he uses the word “aaveshya” to describe concentration, but what it really means is using our thoughts to enter, to penetrate into the object of concentration. This kind of concentration requires a highly purified mind, free from selfish likes and dislikes and from attachment to material concerns. Our degree of faith further reinforces the ability to remain focused on our object of concentration.
So then, what is Shri Krishna’s opinion on those devotees who worship Ishvara as the unmanifest? This comes next.
mayyaveshya mano ye maam nityayuktaa upaasate |
shraddhayaa parayopetaaste me yuktatamaa mataahaa || 2 ||
Shree Bhagavaan said:
Those who, fixing their mind in me, are constantly engaged in my worship, endowed with supreme faith, those are superior in yoga, in my opinion.
mayi : in me
aaveshya : fixing
manaha : mind
ye : those who
maam : my
nityayuktaa : constantly engaged
upaasate : worship
shraddhayaa : with faith
parayaa : supreme
upetaahaa : endowed
te : those
me : my
yuktatamaahaa : superior in yoga
mataahaa: opinion
Previously, Arjuna had asked Shri Krishna to select which type of devotees were better between those who worship Ishvara as the formless unmanifest, and those who worship him as an entity endowed with form. Shri Krishna begins by describing those devotees who worship Ishvara endowed with form. He says that such devotees are the most superior yogis because they are constantly engaged in worship of Ishvara, full of supreme faith.
Three qualities of a superior yoga are highlighted here. Firstly, we as devotees should be able to fix our mind on Ishvara, using all the instruction given in chapter six and other places as well. In the initial stages of meditation, keeping our mind on Ishvara even for ten minutes is quite an achievement. Secondly, we have to be “nitya yuktaa”, the ability to remain constantly engaged in worship, without letting the mind divert itself to other pursuits. Thirdly, we need to be endowed with supreme and unwavering faith.
Even though these qualities may seem easy to attain on the surface, they are not so. Shri Krishna chooses words that indicate that he is looking for the highest kind of concentration and faith. For example, he uses the word “aaveshya” to describe concentration, but what it really means is using our thoughts to enter, to penetrate into the object of concentration. This kind of concentration requires a highly purified mind, free from selfish likes and dislikes and from attachment to material concerns. Our degree of faith further reinforces the ability to remain focused on our object of concentration.
So then, what is Shri Krishna’s opinion on those devotees who worship Ishvara as the unmanifest? This comes next.
Monday, December 10, 2012
Bhagavad Gita Verse 1, Chapter 12
Arjuna uvaacha:
evam satatayuktaa ye bhaktaastvaam paryupaasate |
ye chaapyaksharamavyaktam teshaam ke yogavittamaahaa || 1 ||
Arjuna said:
Those devotees, constantly united in you, worship you, and those devotees who worship the imperishable, the unmanifest, between them, who is the superior knower of yoga?
evam : in this manner
satatayuktaa : constantly united
ye : those who
bhaktaahaa : devotees
tvaam : you
paryupaasate : worship you
ye : those who
cha : and
api : also
aksharam : imperishable
avyaktam : unmanifest
teshaam : between them
ke : who is
yogavittamaahaa : superior knower of yoga
The first chapter of the Gita addressed the confusion of Arjuna arising out of his lack of identity, and of not knowing his duty on the battlefield. Chapters two to five explained what is the true nature of the individual, and using karma yoga to purify oneself. Chapter six explained how to remain constantly in one’s true nature through the yoga of meditation. Chapters seven to ten gave us an elaborate description of Ishvara, culminating with the vision of the cosmic form in the eleventh chapter.
The theme of this chapter is bhakti yoga, the yoga of devotion to Ishvara. Throughout the Gita, Shri Krishna has said, “perform actions for me”, “become devoted to me”, “make me your supreme goal”. But we have to first know, who is this “me” that is to be worshipped? There are some places in the Gita where Shri Krishna has described himself as imperishable, unmanifest, not visible to our senses. Conversely, he has shown his visible cosmic form to Arjuna in the previous chapter. In India, most devotees worship images of their chosen deities in their homes and temples.
So then, Arjuna wants to know, who is the superior devotee? Is it the one who worships the unmanifest, or is it one who worships the manifest? There is a well-known Marathi bhajan (devotional song) that asks the very same question : do I call you saguna or nirguna? Saguna means one with attributes, one that can be seen and felt. Nirguna means one that has no attributes. It is a tough choice for Shri Krishna. He answers the question in the next shloka.
evam satatayuktaa ye bhaktaastvaam paryupaasate |
ye chaapyaksharamavyaktam teshaam ke yogavittamaahaa || 1 ||
Arjuna said:
Those devotees, constantly united in you, worship you, and those devotees who worship the imperishable, the unmanifest, between them, who is the superior knower of yoga?
evam : in this manner
satatayuktaa : constantly united
ye : those who
bhaktaahaa : devotees
tvaam : you
paryupaasate : worship you
ye : those who
cha : and
api : also
aksharam : imperishable
avyaktam : unmanifest
teshaam : between them
ke : who is
yogavittamaahaa : superior knower of yoga
The first chapter of the Gita addressed the confusion of Arjuna arising out of his lack of identity, and of not knowing his duty on the battlefield. Chapters two to five explained what is the true nature of the individual, and using karma yoga to purify oneself. Chapter six explained how to remain constantly in one’s true nature through the yoga of meditation. Chapters seven to ten gave us an elaborate description of Ishvara, culminating with the vision of the cosmic form in the eleventh chapter.
The theme of this chapter is bhakti yoga, the yoga of devotion to Ishvara. Throughout the Gita, Shri Krishna has said, “perform actions for me”, “become devoted to me”, “make me your supreme goal”. But we have to first know, who is this “me” that is to be worshipped? There are some places in the Gita where Shri Krishna has described himself as imperishable, unmanifest, not visible to our senses. Conversely, he has shown his visible cosmic form to Arjuna in the previous chapter. In India, most devotees worship images of their chosen deities in their homes and temples.
So then, Arjuna wants to know, who is the superior devotee? Is it the one who worships the unmanifest, or is it one who worships the manifest? There is a well-known Marathi bhajan (devotional song) that asks the very same question : do I call you saguna or nirguna? Saguna means one with attributes, one that can be seen and felt. Nirguna means one that has no attributes. It is a tough choice for Shri Krishna. He answers the question in the next shloka.
Sunday, December 9, 2012
Summary of Bhagavad Gita Chapter 11
All of us know that even the largest tree came from a tiny seed. But our eyes cannot see the miniscule changes that transform the seed into a sapling, then into a plant and so on. Only when we take a series of photographs each day and play them at high speed can we actually see the seed turn into a tree. Our other senses have similar limitations. The mind, which gives meaning to the information from our senses, chops up time and space. It can never view the unity of things.
Arjuna was aware of this limitation. Having heard about Ishvara’s vibhootis or grand expressions in the prior chapter, he desperately wanted to get rid of this limitation. In response to his request, Shri Krishna granted him divine vision that enabled him to see the universe without the limitations of space and time. Without the limitation of time, Arjuna did not just see the tree, he saw the seed, the sapling and the tree all at once. Without the limitation of space, he saw not just that tree, but all the trees in the universe all at once.
Our mind has another limitation. It tends to get attracted to some things, and gets repelled from other things. To highlight this limitation, Shri Krishna first showed Ishvara’s pleasant form, and then followed it with his frightful, menacing form. Everything that existed in the pleasant form was violently destroyed by the same Ishvara. Shri Krishna later emphasized that creation and destruction were to be viewed in the same light, because creation cannot happen without destruction. Both have their place in the universe. Also, when one’s actions or karmas are exhausted on earth, they are destroyed. There is no randomness or personal bias in who gets destroyed.
Shri Krishna concluded this chapter by instructing Arjuna on how to attain Ishvara. The key qualification is ananya bhakti, or single-pointed devotion. Combined with karma yoga, jnyana yoga, subduing likes and dislikes and giving up attachment to the material world, we are able to access Ishvara in his cosmic form. The previous shloka enabled us to see the one Ishvara in everything, the one in all. This chapter urges us to see the all in one.
Arjuna was aware of this limitation. Having heard about Ishvara’s vibhootis or grand expressions in the prior chapter, he desperately wanted to get rid of this limitation. In response to his request, Shri Krishna granted him divine vision that enabled him to see the universe without the limitations of space and time. Without the limitation of time, Arjuna did not just see the tree, he saw the seed, the sapling and the tree all at once. Without the limitation of space, he saw not just that tree, but all the trees in the universe all at once.
Our mind has another limitation. It tends to get attracted to some things, and gets repelled from other things. To highlight this limitation, Shri Krishna first showed Ishvara’s pleasant form, and then followed it with his frightful, menacing form. Everything that existed in the pleasant form was violently destroyed by the same Ishvara. Shri Krishna later emphasized that creation and destruction were to be viewed in the same light, because creation cannot happen without destruction. Both have their place in the universe. Also, when one’s actions or karmas are exhausted on earth, they are destroyed. There is no randomness or personal bias in who gets destroyed.
Shri Krishna concluded this chapter by instructing Arjuna on how to attain Ishvara. The key qualification is ananya bhakti, or single-pointed devotion. Combined with karma yoga, jnyana yoga, subduing likes and dislikes and giving up attachment to the material world, we are able to access Ishvara in his cosmic form. The previous shloka enabled us to see the one Ishvara in everything, the one in all. This chapter urges us to see the all in one.
Saturday, December 8, 2012
Bhagavad Gita Verse 55, Chapter 11
matkarmakrinmatparamo madbhaktaha sangavarjitaha |
nirvairaha sarvabhooteshu yaha sa maameti paandava || 55 ||
One who performs actions for me, considers me as supreme, is devoted to me, is free from attachment and without enmity towards all beings, that person attains me, O Paandava.
matkarmakrit : performs actions for me
matparamaha : considers me as supreme
madbhaktaha : devoted to me
sangavarjitaha : free from attachment
nirvairaha : without enmity
sarvabhooteshu : towards all beings
yaha : one who
saha : that person
maam : me
eti : attains
paandava : O Paandava
What do we get as a reward for studying one of the longest chapters of the Gita? It is this concluding shloka of the eleventh chapter which Shankaraachaarya considers the essence of the entire Bhagavad Gita. Shri Krishna says that Isvara can be attained by following five guidelines : perform actions for the sake of Ishvara, fix Ishvara as the ultimate goal, observe single-pointed devotion to Ishvara, remain free from worldly attachments, do not harbour likes or dislikes.
We have come across these themes throughout the Gita, but this is the first time that Shri Krishna reveals how they come together as a logical whole. First, he advises us to follow karma yoga, to perform selfless actions by dedicating them to Ishvara. He then advises us to fix Ishvara as the ultimate goal. This is the yoga of knowledge or jnyaana yoga. But we need something that propels us from karma yoga to jnyaana yoga. That is revealed as the third step, the yoga of devotion or bhakti yoga. None of these steps can be accomplished with a mind filled with the impurities of likes and dislikes that generate material attachment. These are addressed in fourth and fifth steps which are freedom from worldly attachments as well as from likes and dislikes.
Furthermore, all five steps are interconnected and strengthen each other. The mind cannot fully detach itself from everything. Like a child that drops attachment to toys and is attached to higher ideals as an adult, Shri Krishna advises us to drop attachments to material things and develop attachment for Ishvara. When we begin to see everything as Ishvara, and see ourselves as part of Ishvara, we will not generate feelings of dislike towards anyone or anything, just like we do not have enmity towards any part of our own body. This is the theme of this chapter, where the individual essence sees itself as part of the universal eternal essence.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade vishwaroopadarshanayogo naama ekadashodhyaayaha || 11 ||
nirvairaha sarvabhooteshu yaha sa maameti paandava || 55 ||
One who performs actions for me, considers me as supreme, is devoted to me, is free from attachment and without enmity towards all beings, that person attains me, O Paandava.
matkarmakrit : performs actions for me
matparamaha : considers me as supreme
madbhaktaha : devoted to me
sangavarjitaha : free from attachment
nirvairaha : without enmity
sarvabhooteshu : towards all beings
yaha : one who
saha : that person
maam : me
eti : attains
paandava : O Paandava
What do we get as a reward for studying one of the longest chapters of the Gita? It is this concluding shloka of the eleventh chapter which Shankaraachaarya considers the essence of the entire Bhagavad Gita. Shri Krishna says that Isvara can be attained by following five guidelines : perform actions for the sake of Ishvara, fix Ishvara as the ultimate goal, observe single-pointed devotion to Ishvara, remain free from worldly attachments, do not harbour likes or dislikes.
We have come across these themes throughout the Gita, but this is the first time that Shri Krishna reveals how they come together as a logical whole. First, he advises us to follow karma yoga, to perform selfless actions by dedicating them to Ishvara. He then advises us to fix Ishvara as the ultimate goal. This is the yoga of knowledge or jnyaana yoga. But we need something that propels us from karma yoga to jnyaana yoga. That is revealed as the third step, the yoga of devotion or bhakti yoga. None of these steps can be accomplished with a mind filled with the impurities of likes and dislikes that generate material attachment. These are addressed in fourth and fifth steps which are freedom from worldly attachments as well as from likes and dislikes.
Furthermore, all five steps are interconnected and strengthen each other. The mind cannot fully detach itself from everything. Like a child that drops attachment to toys and is attached to higher ideals as an adult, Shri Krishna advises us to drop attachments to material things and develop attachment for Ishvara. When we begin to see everything as Ishvara, and see ourselves as part of Ishvara, we will not generate feelings of dislike towards anyone or anything, just like we do not have enmity towards any part of our own body. This is the theme of this chapter, where the individual essence sees itself as part of the universal eternal essence.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade vishwaroopadarshanayogo naama ekadashodhyaayaha || 11 ||
Friday, December 7, 2012
Bhagavad Gita Verse 54, Chapter 11
bhaktyaa tvananyayaa shakya ahamevamvidhorjuna |
jnyaatum drishtum cha tattvena praveshtum cha parantapa || 54 ||
But, by single-pointed devotion, I am accessible, O Arjuna. In this manner, as my essence, I can be known, seen, and merged into, O scorcher of foes.
bhaktyaa : devotion
tu : but
ananyayaa : single-pointed
shakyaha : accessible
aham : I
evam : this
vidhihi : manner
arjuna : O Arjuna
jnyaatum : known
drishtum : seen
cha : and
tattvena : essence
praveshtum : merged
cha : and
parantapa : O scorcher of foes
So finally, Shri Krishna reveals the means by which we can access Ishvara’s cosmic form. It cannot be through any action such as rituals, study of the Vedas and so on since all of these methods are in the realm of space and time. “Ananya bhakti”, or single-pointed devotion is the only means to access Ishvara. We have come across the term “ananya” in prior chapters. It means that in which there is no “anya”, no other. We should not be devoted to Ishvara so that we can get something else. The devotion should be for obtaining Ishvara and nothing else.
We see this principle in our daily life as well. You have two friends, one who always comes to you when he needs something from you, not otherwise. Another friend comes to you just to know how you are doing, without any ulterior motive or hidden agenda. We would always prefer to deal with the second friend, and say to him "my house is your house, don't behave like a stranger, take what you want". Similarly, when we ask something materialistic from Ishvara, we treat him as different from us. Ishvara does not like this. When we want only Ishvara, we do not treat him as different from us. This is the crux of single-pointed devotion.
In the second half of the shloka, Shri Krishna outlines the process of attaining Ishvara. First, we have to know what Ishvara is, discarding all our prior notions. We have to know him as “tattvena”, in his essence, as pervading the entire world, not as someone hiding up in the sky somewhere. When we gain this knowledge and reflect upon it constantly, we begin to see Ishvara in everything, and everything as Ishvara. But the last step, of not seeing Ishvara from the outside, but of totally merging into Ishvara, can only happen through single-pointed devotion. Arjuna came to know Ishvara through Shri Krishna’s teaching, and he also saw Ishvara’s cosmic form. But he did not fully merge into it, he was standing out of it.
In this manner, Shri Krishna slowly brings up the topic of the next chapter, which is the yoga of bhakti or devotion. He summarizes this chapter in the next and last shloka.
jnyaatum drishtum cha tattvena praveshtum cha parantapa || 54 ||
But, by single-pointed devotion, I am accessible, O Arjuna. In this manner, as my essence, I can be known, seen, and merged into, O scorcher of foes.
bhaktyaa : devotion
tu : but
ananyayaa : single-pointed
shakyaha : accessible
aham : I
evam : this
vidhihi : manner
arjuna : O Arjuna
jnyaatum : known
drishtum : seen
cha : and
tattvena : essence
praveshtum : merged
cha : and
parantapa : O scorcher of foes
So finally, Shri Krishna reveals the means by which we can access Ishvara’s cosmic form. It cannot be through any action such as rituals, study of the Vedas and so on since all of these methods are in the realm of space and time. “Ananya bhakti”, or single-pointed devotion is the only means to access Ishvara. We have come across the term “ananya” in prior chapters. It means that in which there is no “anya”, no other. We should not be devoted to Ishvara so that we can get something else. The devotion should be for obtaining Ishvara and nothing else.
We see this principle in our daily life as well. You have two friends, one who always comes to you when he needs something from you, not otherwise. Another friend comes to you just to know how you are doing, without any ulterior motive or hidden agenda. We would always prefer to deal with the second friend, and say to him "my house is your house, don't behave like a stranger, take what you want". Similarly, when we ask something materialistic from Ishvara, we treat him as different from us. Ishvara does not like this. When we want only Ishvara, we do not treat him as different from us. This is the crux of single-pointed devotion.
In the second half of the shloka, Shri Krishna outlines the process of attaining Ishvara. First, we have to know what Ishvara is, discarding all our prior notions. We have to know him as “tattvena”, in his essence, as pervading the entire world, not as someone hiding up in the sky somewhere. When we gain this knowledge and reflect upon it constantly, we begin to see Ishvara in everything, and everything as Ishvara. But the last step, of not seeing Ishvara from the outside, but of totally merging into Ishvara, can only happen through single-pointed devotion. Arjuna came to know Ishvara through Shri Krishna’s teaching, and he also saw Ishvara’s cosmic form. But he did not fully merge into it, he was standing out of it.
In this manner, Shri Krishna slowly brings up the topic of the next chapter, which is the yoga of bhakti or devotion. He summarizes this chapter in the next and last shloka.
Thursday, December 6, 2012
Bhagavad Gita Verse 53, Chapter 11
naaham vedairna tapasaa na daanena na chejyayaa |
shakya evamvidho drishtum drishtvaanasi maam yathaa || 53 ||
Not through the Vedas, penance, charity, nor through worship can I be seen, in the manner in which you have seen me.
na: not
aham : I
vedaihi : through Vedas
na : not
tapasaa : through penance
na : not
daanena : through charity
na : not
cha : and
ijyayaa : through worship
shakyaha : possible
evam : this
vidhaha : manner
drishtum : seen
drishtvaan : you seen
asi : have
maam : me
yathaa : like
In this shloka, Shri Krishna lists tools that help us lead a fruitful life. First, he lists the Vedas, which refer to material and spiritual teachings, give us knowledge to lead a purposeful and ethical life. By encouraging action in life’s early stages, then emphasizing renunciation in the later stages, they get us from harbouring selfish desires to desirelessness. Austerity and charity further reduce our ego, and penance strengthens us internally and externally. Worship invokes Ishvara’s grace and blessings.
However, Shri Krishna reminds us that none of these methods will give us attainment of Ishvara as their result. This point is of such importance that he brings it up for the second time in the same chapter. Each of the means outlined above have their own results which are valid in life’s various stages, but they can only purify us, not give us Ishvara directly. If we don’t understand this, we are like the child who wants to go to a dentist not to take care of a tooth issue, but to get the lollipop at the end of the visit.
Attainment of Ishvara is purely in the hands of Ishvara himself, as we saw earlier. It is his choice as to whom he will bestow his grace upon. But so far, Shri Krishna himself has described that there is no bias in the way he has set up the machinery of the universe. This leads us to believe that Ishvara will not arbitrarily bestow his grace upon anyone randomly. There has to be a logic to it. Shri Krishna reveals this answer next.
shakya evamvidho drishtum drishtvaanasi maam yathaa || 53 ||
Not through the Vedas, penance, charity, nor through worship can I be seen, in the manner in which you have seen me.
na: not
aham : I
vedaihi : through Vedas
na : not
tapasaa : through penance
na : not
daanena : through charity
na : not
cha : and
ijyayaa : through worship
shakyaha : possible
evam : this
vidhaha : manner
drishtum : seen
drishtvaan : you seen
asi : have
maam : me
yathaa : like
In this shloka, Shri Krishna lists tools that help us lead a fruitful life. First, he lists the Vedas, which refer to material and spiritual teachings, give us knowledge to lead a purposeful and ethical life. By encouraging action in life’s early stages, then emphasizing renunciation in the later stages, they get us from harbouring selfish desires to desirelessness. Austerity and charity further reduce our ego, and penance strengthens us internally and externally. Worship invokes Ishvara’s grace and blessings.
However, Shri Krishna reminds us that none of these methods will give us attainment of Ishvara as their result. This point is of such importance that he brings it up for the second time in the same chapter. Each of the means outlined above have their own results which are valid in life’s various stages, but they can only purify us, not give us Ishvara directly. If we don’t understand this, we are like the child who wants to go to a dentist not to take care of a tooth issue, but to get the lollipop at the end of the visit.
Attainment of Ishvara is purely in the hands of Ishvara himself, as we saw earlier. It is his choice as to whom he will bestow his grace upon. But so far, Shri Krishna himself has described that there is no bias in the way he has set up the machinery of the universe. This leads us to believe that Ishvara will not arbitrarily bestow his grace upon anyone randomly. There has to be a logic to it. Shri Krishna reveals this answer next.
Wednesday, December 5, 2012
Bhagavad Gita Verse 52, Chapter 11
Shree Bhagavaan uvaacha:
sudurdarshamidam roopam drishtvaanasi yanmama |
devaa apyasya roopasya nityam darshanakaankshinaha || 52 ||
Shree Bhagavaan said:
It is extremely rare (for anyone) to see that form of mine that you have just seen. Even the gods eternally long to see this form.
sudurdarsham: extremely rare to see
idam : this
roopam : form
drishtvaan : seen
asi : you have
yat : that
mama : mine
devaaha : gods
api : even
asya : this
roopasya : form
nityam : eternally
darshanakaankshinaha : long to see
The Gita uses a lot of the Katha Upanishad for its teachings. In that Upanishad, the young boy Nachiketa approaches the lord of death Yama for spiritual instruction. His most powerful question to Yama is : what happens to the soul after death. Yama tries to distract Nachiketa with boons of wealth and power, but fails. Eventually he responds : “Nachikata, even the gods are even anxious to know the answer to this question, and have never been able to figure this out”.
The same language is used by Shri Krishna in this shloka. He says that the gods have desired to see Ishvara’s cosmic form since eternity, but have not been able to do so. It is “sudurdarsham”, extremely difficult and rare to see, it is next to impossible. They may have seen Lord Naarayana in his four-armed form, but not the universal cosmic vision seen by Arjuna. And they will probably not see it in their lifetime.
Why is it the case the the gods cannot see this vision? Let’s investigate the nature of gods. They may be more powerful than humans, but they are subject to the three gunaas like every other aspect of creation. Which means that they also are impelled by selfish desires. Even Indra, the king of the gods, starts plotting to remove anyone who has an eye on his throne. So what Shri Krishna means here is that humans, gods, demons, anyone who is part of this creation, will never get to see this cosmic form unless they have a specific quality. Shri Krishna will give a detailed answer to this question soon.
sudurdarshamidam roopam drishtvaanasi yanmama |
devaa apyasya roopasya nityam darshanakaankshinaha || 52 ||
Shree Bhagavaan said:
It is extremely rare (for anyone) to see that form of mine that you have just seen. Even the gods eternally long to see this form.
sudurdarsham: extremely rare to see
idam : this
roopam : form
drishtvaan : seen
asi : you have
yat : that
mama : mine
devaaha : gods
api : even
asya : this
roopasya : form
nityam : eternally
darshanakaankshinaha : long to see
The Gita uses a lot of the Katha Upanishad for its teachings. In that Upanishad, the young boy Nachiketa approaches the lord of death Yama for spiritual instruction. His most powerful question to Yama is : what happens to the soul after death. Yama tries to distract Nachiketa with boons of wealth and power, but fails. Eventually he responds : “Nachikata, even the gods are even anxious to know the answer to this question, and have never been able to figure this out”.
The same language is used by Shri Krishna in this shloka. He says that the gods have desired to see Ishvara’s cosmic form since eternity, but have not been able to do so. It is “sudurdarsham”, extremely difficult and rare to see, it is next to impossible. They may have seen Lord Naarayana in his four-armed form, but not the universal cosmic vision seen by Arjuna. And they will probably not see it in their lifetime.
Why is it the case the the gods cannot see this vision? Let’s investigate the nature of gods. They may be more powerful than humans, but they are subject to the three gunaas like every other aspect of creation. Which means that they also are impelled by selfish desires. Even Indra, the king of the gods, starts plotting to remove anyone who has an eye on his throne. So what Shri Krishna means here is that humans, gods, demons, anyone who is part of this creation, will never get to see this cosmic form unless they have a specific quality. Shri Krishna will give a detailed answer to this question soon.
Tuesday, December 4, 2012
Bhagavad Gita Verse 51, Chapter 11
Arjuna uvaacha:
drishtvedam maanusham roopam tava saumyam janaardana |
idaaneemasmi samvrittaha sachetaahaa prakritim gataha || 51 ||
Arjuna said:
Seeing this, your pleasant human form, O Janaardana, I have now regained my composure, and attained my true nature.
drishtvaa : seeing
idam : this
maanusham : human
roopam : form
tava : your
saumyam : pleasant
janaardana : O Janaardana
idaaneem : at this moment
asmi : I have
samvrittaha : become
sachetaahaa : composed
prakritim : my true nature
gataha : attained
The pleasing form of Shri Krishna is glorified in the Srimad Bhaagavatam repeatedly. The cowherdesses of Vrindaavan known as the gopis, elaborately praise this form in the tenth canto of the Bhaagavatam. They say: “Your beauty makes all three worlds auspicious. Even the cows, birds, trees and deer are enthralled when they see your beautiful form.” Arjuna, seeing the human form of Shri Krishna, regained his natural state, free from the fear and bewilderment resulting from the cosmic form.
We have come across the meaning of the term “Janaardana” earlier. “Arda” means one who moves, or makes others move. Jana means people, and therefore Janaardana means one who moves people to heaven or hell, in other words, dispenses justice to evildoers. Another meaning of Janaardana is one whom people ask for prosperity and well being. By addressing Shri Krishna as Janaardana, a term he used to address Shri Krishna prior to knowing that he was Ishvara, Arjuna recalled the glory of his human form.
So far, we saw Arjuna request Shri Krishna for the cosmic form, Arjuna’s description of the cosmic form and his subsequent reaction to it, followed by a request to revert back to the human form. Now, Shri Krishna summarizes the teaching of this chapter in the the four shlokas that follow.
drishtvedam maanusham roopam tava saumyam janaardana |
idaaneemasmi samvrittaha sachetaahaa prakritim gataha || 51 ||
Arjuna said:
Seeing this, your pleasant human form, O Janaardana, I have now regained my composure, and attained my true nature.
drishtvaa : seeing
idam : this
maanusham : human
roopam : form
tava : your
saumyam : pleasant
janaardana : O Janaardana
idaaneem : at this moment
asmi : I have
samvrittaha : become
sachetaahaa : composed
prakritim : my true nature
gataha : attained
The pleasing form of Shri Krishna is glorified in the Srimad Bhaagavatam repeatedly. The cowherdesses of Vrindaavan known as the gopis, elaborately praise this form in the tenth canto of the Bhaagavatam. They say: “Your beauty makes all three worlds auspicious. Even the cows, birds, trees and deer are enthralled when they see your beautiful form.” Arjuna, seeing the human form of Shri Krishna, regained his natural state, free from the fear and bewilderment resulting from the cosmic form.
We have come across the meaning of the term “Janaardana” earlier. “Arda” means one who moves, or makes others move. Jana means people, and therefore Janaardana means one who moves people to heaven or hell, in other words, dispenses justice to evildoers. Another meaning of Janaardana is one whom people ask for prosperity and well being. By addressing Shri Krishna as Janaardana, a term he used to address Shri Krishna prior to knowing that he was Ishvara, Arjuna recalled the glory of his human form.
So far, we saw Arjuna request Shri Krishna for the cosmic form, Arjuna’s description of the cosmic form and his subsequent reaction to it, followed by a request to revert back to the human form. Now, Shri Krishna summarizes the teaching of this chapter in the the four shlokas that follow.
Monday, December 3, 2012
Bhagavad Gita Verse 50, Chapter 11
Sanjaya uvaacha:
ityarjunam vaasudevastathoktvaa svakam roopam darshayaamaasa bhooyaha |
aashvaasayaamaasa cha bheetamenam bhootvaa punaha saumyavapoormahaatmaa || 50 ||
Sanjaya said:
Then, having said this to Arjuna, Vaasudeva showed his form, and again assuming his pleasant form, reassured the scared one.
iti : this
arjunam : to Arjuna
vaasudevaaha : Vaasudeva
tathaa : in that manner
uktvaa : saying
svakam : his
roopam : form
darshayaamaasa : showed
bhooyaha : then
aashvaasayaamaasa : reassured
cha : and
bheetam : scared one
enam : this
bhootvaa : becoming
punaha : again
saumyavapuhu : pleasant form
mahaatmaa : great one
The eighth chapter in the tenth canto (book) of the Srimad Bhaagavatam describes the ceremony where the sage Garga, in the village of Gokula, gave Shri Krishna the name “Vaasudeva” to indicate that he was the son of Vasudeva. This ceremony was conducted in a low-key manner so as not to arouse the suspicion of the king Kamsa, who had vowed to finish the progeny of Vasudeva. Vaasudeva also means “one who pervades the universe”.
The eight chapter further describes a story of Shri Krishna’s pranks. Several children approached Yashoda to complain that her son, the baby Shri Krishna, was eating dirt. Angrily, she asked Shri Krishna to open his mouth so that she can know whether he was eating dirt. When he opened his mouth, Yashoda saw a glimpse of the cosmic form inside, with all the planets, galaxies, all of time and space in that tiny mouth. She did not see the fearful version of the cosmic form shown to Arjuna. Immediately afterwards, Shri Krishna erased her memory of this incident.
In this shloka, Sanjaya introduced himself in the commentary to indicate that Shri Krishna ended the fearful cosmic form, then assumed his four armed form, and then the pleasant two armed form that Arjuna knew and loved. Shri Krishna held a whip in one hand and the reins of the chariot in another. Just like a father scolds his children and immediately pacifies them, he pacified Arjuna and ensured that his state of mind returned to normal. This is reflected in the next shloka where the chanting meter also reverts back to the “anushtubh chandha”, the default meter for chanting the Gita.
ityarjunam vaasudevastathoktvaa svakam roopam darshayaamaasa bhooyaha |
aashvaasayaamaasa cha bheetamenam bhootvaa punaha saumyavapoormahaatmaa || 50 ||
Sanjaya said:
Then, having said this to Arjuna, Vaasudeva showed his form, and again assuming his pleasant form, reassured the scared one.
iti : this
arjunam : to Arjuna
vaasudevaaha : Vaasudeva
tathaa : in that manner
uktvaa : saying
svakam : his
roopam : form
darshayaamaasa : showed
bhooyaha : then
aashvaasayaamaasa : reassured
cha : and
bheetam : scared one
enam : this
bhootvaa : becoming
punaha : again
saumyavapuhu : pleasant form
mahaatmaa : great one
The eighth chapter in the tenth canto (book) of the Srimad Bhaagavatam describes the ceremony where the sage Garga, in the village of Gokula, gave Shri Krishna the name “Vaasudeva” to indicate that he was the son of Vasudeva. This ceremony was conducted in a low-key manner so as not to arouse the suspicion of the king Kamsa, who had vowed to finish the progeny of Vasudeva. Vaasudeva also means “one who pervades the universe”.
The eight chapter further describes a story of Shri Krishna’s pranks. Several children approached Yashoda to complain that her son, the baby Shri Krishna, was eating dirt. Angrily, she asked Shri Krishna to open his mouth so that she can know whether he was eating dirt. When he opened his mouth, Yashoda saw a glimpse of the cosmic form inside, with all the planets, galaxies, all of time and space in that tiny mouth. She did not see the fearful version of the cosmic form shown to Arjuna. Immediately afterwards, Shri Krishna erased her memory of this incident.
In this shloka, Sanjaya introduced himself in the commentary to indicate that Shri Krishna ended the fearful cosmic form, then assumed his four armed form, and then the pleasant two armed form that Arjuna knew and loved. Shri Krishna held a whip in one hand and the reins of the chariot in another. Just like a father scolds his children and immediately pacifies them, he pacified Arjuna and ensured that his state of mind returned to normal. This is reflected in the next shloka where the chanting meter also reverts back to the “anushtubh chandha”, the default meter for chanting the Gita.
Sunday, December 2, 2012
Bhagavad Gita Verse 49, Chapter 11
maa te vyathaa maa cha vimoodhabhaavo dristhvaa roopam ghorameedrangamamedam |
vyapetabheehee preetamanaahaa punastvam tadeva me roopamidam prapashya || 49 ||
Do not be disturbed, and do not be deluded on seeing that, my frightful form. Be fearless, with a pleasant mind, behold again this very form of mine.
maa : do not
te : you
vyathaa : disturbed
maa : do not
cha : and
vimoodhabhaavaha : state of delusion
dristhvaa : seeing
roopam : form
ghoram : frightful
eedranga : such
mama : my
idam : this
vyapetabheehee : fearless
preetamanaahaa : pleasant mind
punaha : again
tvam : you
tadeva : that very
me : my
roopam : form
idam : this
prapashya : behold
Knowing fully well that Arjuna’s mind could not deal with the fear-inducing cosmic form, Shri Krishna asked Arjuna to not worry, and to remove all traces of fear. He reassured him that it was his friend, charioteer and companion all along, not some other person. Nothing had changed. He used the word “prapashya” meaning “behold”, urging Arjuna not to look away, that the familiar form of Shri Krishna was on its way.
Unlike Arjuna, we have not seen the grand sweep and scale of the cosmic form. But, our daily life is part of that very universe, so whatever Shri Krishna says to Arjuna is also applicable to us. The terrors, the destructive forces in the universe usually create fear and agitation in our minds. Shri Krishna urges all of us to go about our lives with a fearless attitude and a pleasant mind, because he is present in everything. Only when we forget this fact will we create fear and agitation.
Ultimately, the root of all sorrow and fear is delusion, the confusion between right and wrong knowledge. In Arjuna’s case, it was the delusion created by attachment to his relatives. In our case, it is our attachment to our body, to our possessions, to our family, our job, our position, the list goes on and on. Shri Krishna says “maa vimoodhabhaavaha”, he urges all of us to cast our state of delusion away, and learn to see Ishvara in everything, and everything in Ishvara.
vyapetabheehee preetamanaahaa punastvam tadeva me roopamidam prapashya || 49 ||
Do not be disturbed, and do not be deluded on seeing that, my frightful form. Be fearless, with a pleasant mind, behold again this very form of mine.
maa : do not
te : you
vyathaa : disturbed
maa : do not
cha : and
vimoodhabhaavaha : state of delusion
dristhvaa : seeing
roopam : form
ghoram : frightful
eedranga : such
mama : my
idam : this
vyapetabheehee : fearless
preetamanaahaa : pleasant mind
punaha : again
tvam : you
tadeva : that very
me : my
roopam : form
idam : this
prapashya : behold
Knowing fully well that Arjuna’s mind could not deal with the fear-inducing cosmic form, Shri Krishna asked Arjuna to not worry, and to remove all traces of fear. He reassured him that it was his friend, charioteer and companion all along, not some other person. Nothing had changed. He used the word “prapashya” meaning “behold”, urging Arjuna not to look away, that the familiar form of Shri Krishna was on its way.
Unlike Arjuna, we have not seen the grand sweep and scale of the cosmic form. But, our daily life is part of that very universe, so whatever Shri Krishna says to Arjuna is also applicable to us. The terrors, the destructive forces in the universe usually create fear and agitation in our minds. Shri Krishna urges all of us to go about our lives with a fearless attitude and a pleasant mind, because he is present in everything. Only when we forget this fact will we create fear and agitation.
Ultimately, the root of all sorrow and fear is delusion, the confusion between right and wrong knowledge. In Arjuna’s case, it was the delusion created by attachment to his relatives. In our case, it is our attachment to our body, to our possessions, to our family, our job, our position, the list goes on and on. Shri Krishna says “maa vimoodhabhaavaha”, he urges all of us to cast our state of delusion away, and learn to see Ishvara in everything, and everything in Ishvara.
Saturday, December 1, 2012
Bhagavad Gita Verse 48, Chapter 11
na vedayajnyaadhyayanairna danairna cha kriyaabhirna tapobhirugraihi |
evamroopaha shakya aham nruloke drishtum tvadanyena kurupraveera || 48 ||
Not through Vedic studies, rituals, charity, actions nor severe penance can I be seen in this form in the human world by anyone than yourself, O foremost of the Kurus.
na : not
vedayajnyaadhyayanaihi : rituals and study of Vedas
na : not
danaihi : charity
na : not
cha : and
kriyaabhihi : with actions
na : not
tapobhihi : with penance
ugraihi : severe
evam : this
roopaha : form
shakyaha : possible
aham : I
nruloke : human world
drishtum : seen
tvadanyena : anyone but you
kurupraveera : foremost among the Kurus
Shri Krishna taught the Gita to Arjuna during a time when most people confused the means with the end with regards to all things spiritual. We see this during our lifetime in the present day. To understand this, let us look at our pre-sleep rituals. We make the bed, we turn off the light, we lie down and close our eyes. Some of us read a book or listen to music afterwards. We know, however, that these are mere aids to encouraging sleep. If our body isn’t ready to sleep, none of these aids will work.
Similarly, Shri Krishna says that moksha or liberation cannot be attained simply by studying the scriptures, or by performing elaborate rituals, charity or severe penance. All these prescriptions are helpful in purifying our mind, in purging it of selfishness and individuality. When our mind is immaculate through the disciplined observance of these prescriptions, it becomes fit to receive knowledge about the eternal essence through a qualified teacher. That is the only way by which we will realize the true nature of Ishvara and the eternal essence.
In most cases, we see people ardently take up different techniques of worship, penance, study and so on, but tend to get so attached to those techniques that they lose sight of the real goal which is liberation. They go so far as to claim the efficacy of one technique versus the other. Also, the eternal essence is our true nature and beyond the realm of action, as we saw in the second chapter. Nothing eternal can arise from action, as action always creates impermanent effects. Nothing that we create, or that nature has created, is eternal. Even the earth that outlives all of us will one day be destroyed. Therefore, Shri Krishna congratulates Arjuna by reminding him that it was only due to compassion that Arjuna could behold the universal form.
evamroopaha shakya aham nruloke drishtum tvadanyena kurupraveera || 48 ||
Not through Vedic studies, rituals, charity, actions nor severe penance can I be seen in this form in the human world by anyone than yourself, O foremost of the Kurus.
na : not
vedayajnyaadhyayanaihi : rituals and study of Vedas
na : not
danaihi : charity
na : not
cha : and
kriyaabhihi : with actions
na : not
tapobhihi : with penance
ugraihi : severe
evam : this
roopaha : form
shakyaha : possible
aham : I
nruloke : human world
drishtum : seen
tvadanyena : anyone but you
kurupraveera : foremost among the Kurus
Shri Krishna taught the Gita to Arjuna during a time when most people confused the means with the end with regards to all things spiritual. We see this during our lifetime in the present day. To understand this, let us look at our pre-sleep rituals. We make the bed, we turn off the light, we lie down and close our eyes. Some of us read a book or listen to music afterwards. We know, however, that these are mere aids to encouraging sleep. If our body isn’t ready to sleep, none of these aids will work.
Similarly, Shri Krishna says that moksha or liberation cannot be attained simply by studying the scriptures, or by performing elaborate rituals, charity or severe penance. All these prescriptions are helpful in purifying our mind, in purging it of selfishness and individuality. When our mind is immaculate through the disciplined observance of these prescriptions, it becomes fit to receive knowledge about the eternal essence through a qualified teacher. That is the only way by which we will realize the true nature of Ishvara and the eternal essence.
In most cases, we see people ardently take up different techniques of worship, penance, study and so on, but tend to get so attached to those techniques that they lose sight of the real goal which is liberation. They go so far as to claim the efficacy of one technique versus the other. Also, the eternal essence is our true nature and beyond the realm of action, as we saw in the second chapter. Nothing eternal can arise from action, as action always creates impermanent effects. Nothing that we create, or that nature has created, is eternal. Even the earth that outlives all of us will one day be destroyed. Therefore, Shri Krishna congratulates Arjuna by reminding him that it was only due to compassion that Arjuna could behold the universal form.
Friday, November 30, 2012
Bhagavad Gita Verse 47, Chapter 11
Shree Bhagavaan uvaacha:
mayaa prasannena tavaarjunedam roopam param darshitamaatmayogaat |
tejomayam vishvamanantamaadyam yanme tvadanyena na drishtapoorvam || 47 ||
Shree Bhagavaan said:
Being pleased, I have shown this supreme form to you, O Arjuna, with my power. My form is luminous, universal, infinite and primal, which no one except you has seen before.
mayaa : I have
prasannena : being pleased
tava : to you
arjuna : Arjuna
idam : this
roopam : form
param : supreme
darshitama : have shown
atmayogaat : with my power
tejomayam : luminous
vishvam : universal
anantam : infinite
aadyam : primal
yat : which
me : I
tvadanyena : except you
na : not
drishtapoorvam : seen before
Previously, Shri Krishna had displayed his “soumya roopa”, the pleasant cosmic form, which was replaced by his “raudra roopa” his terror-inspiring form. Arjuna was extremely frightened when he saw it. Later, he acknowledged that he could not see it any more and begged Shri Krishna to stop showing it. In this shloka, Shri Krishna reassured Arjuna that there was no intent to scare Arjuna through the fearful form. It was only out of his compassion that the fearful cosmic form, a result of Ishvara’s power of maaya, was displayed.
Like Arjuna, we may also want to know why this terrible form was displayed. From a practical standpoint, it is an illustrative reminder to view creation and destruction with equanimity in our lives. Most of us tend to get attached to pleasant and favourable circumstances, and reject or run away from unpleasant circumstances. Ishvara’s universal form has room for both, and gives equal validity to both these aspects. Through this form. Shri Krishna wants us to view the same Ishvara in all aspects of life, pleasant and unpleasant.
Furthermore, Shri Krishna wanted to again caution us against objectifying this universal form, in other words, to think of ourselves as unique and distinct from it. We are part and parcel of that universal form, it is not outside us. To drive home this point, he summarizes the key aspects of this form. It is full of luster (tejomaya), it is that which is all pervading (vishwam), it is infinite (anantam), it is primal and beginningless (aadyam). He also points out the exclusivity of this form to Arjuna, which is elaborated in the next shloka.
mayaa prasannena tavaarjunedam roopam param darshitamaatmayogaat |
tejomayam vishvamanantamaadyam yanme tvadanyena na drishtapoorvam || 47 ||
Shree Bhagavaan said:
Being pleased, I have shown this supreme form to you, O Arjuna, with my power. My form is luminous, universal, infinite and primal, which no one except you has seen before.
mayaa : I have
prasannena : being pleased
tava : to you
arjuna : Arjuna
idam : this
roopam : form
param : supreme
darshitama : have shown
atmayogaat : with my power
tejomayam : luminous
vishvam : universal
anantam : infinite
aadyam : primal
yat : which
me : I
tvadanyena : except you
na : not
drishtapoorvam : seen before
Previously, Shri Krishna had displayed his “soumya roopa”, the pleasant cosmic form, which was replaced by his “raudra roopa” his terror-inspiring form. Arjuna was extremely frightened when he saw it. Later, he acknowledged that he could not see it any more and begged Shri Krishna to stop showing it. In this shloka, Shri Krishna reassured Arjuna that there was no intent to scare Arjuna through the fearful form. It was only out of his compassion that the fearful cosmic form, a result of Ishvara’s power of maaya, was displayed.
Like Arjuna, we may also want to know why this terrible form was displayed. From a practical standpoint, it is an illustrative reminder to view creation and destruction with equanimity in our lives. Most of us tend to get attached to pleasant and favourable circumstances, and reject or run away from unpleasant circumstances. Ishvara’s universal form has room for both, and gives equal validity to both these aspects. Through this form. Shri Krishna wants us to view the same Ishvara in all aspects of life, pleasant and unpleasant.
Furthermore, Shri Krishna wanted to again caution us against objectifying this universal form, in other words, to think of ourselves as unique and distinct from it. We are part and parcel of that universal form, it is not outside us. To drive home this point, he summarizes the key aspects of this form. It is full of luster (tejomaya), it is that which is all pervading (vishwam), it is infinite (anantam), it is primal and beginningless (aadyam). He also points out the exclusivity of this form to Arjuna, which is elaborated in the next shloka.
Thursday, November 29, 2012
Bhagavad Gita Verse 46, Chapter 11
kireetinam gadinam chakrahastamicchhaami tvaam drishtumaham tathaiva |
tenaiva roopena chaturbhujena sahastrabaaho bhava vishvamoorte || 46 ||
Wearing a crown, holding a mace, disc in hand, in that four-armed form do I wish to see you. O one with infinite arms, be that very form, O universal form.
kireetinam : wearing a crown
gadinam : holding a mace
chakrahastam : disc in hand
icchhaami : I wish
tvaam : you
drishtum : see
aham : I
tathaiva : like that
tenaiva : that very
roopena : form
chaturbhujena : with four arms
sahastrabaaho : O one with infinite arms
bhava : be
vishvamoorte : O universal form
Fearing Shri Krishna’s terrible form, Arjuna begged Shri Krishna to transform back into his normal form. Terming a four-armed figure as a normal form may seem strange. We need to dig deeper into the symbolic aspect of the number four to understand this request properly. The number four has a deep significance in the scriptures, since it represents the four Vedas, the four Varnas or classes, the four aashramas or stages, and the four purushaarthaas or aims of life. As an example, let us explore the four aashramas.
A person is supposed to pass through four aashramas or stages during their life. They begin life under the instruction of a guru or teacher, with the sole aim of seeking knowledge. This stage is called brahmacharya. After graduating from their school, they then lead the life of a householder in the grihastha stage. When that is fulfilled, they enter into a stage where they begin to gradually renounce all material attachments. This is known as vaanaprastha. After complete renunciation, a person’s life culminates in the sanyaasa stage where there sole aim is spiritual pursuits.
In this manner, we can uncover the significance behind several aspects of the number four. But what Arjuna really meant to convey to Shri Krishna was a request to assume the form that his admirers and devotees loved the most, the form that was the object of their meditation. This was Shri Krishna’s form as Lord Naaraayana, which was the embodiment of peace and serenity, and a polar opposite of his rudra or terrible form that Arjuna wanted to go away.
tenaiva roopena chaturbhujena sahastrabaaho bhava vishvamoorte || 46 ||
Wearing a crown, holding a mace, disc in hand, in that four-armed form do I wish to see you. O one with infinite arms, be that very form, O universal form.
kireetinam : wearing a crown
gadinam : holding a mace
chakrahastam : disc in hand
icchhaami : I wish
tvaam : you
drishtum : see
aham : I
tathaiva : like that
tenaiva : that very
roopena : form
chaturbhujena : with four arms
sahastrabaaho : O one with infinite arms
bhava : be
vishvamoorte : O universal form
Fearing Shri Krishna’s terrible form, Arjuna begged Shri Krishna to transform back into his normal form. Terming a four-armed figure as a normal form may seem strange. We need to dig deeper into the symbolic aspect of the number four to understand this request properly. The number four has a deep significance in the scriptures, since it represents the four Vedas, the four Varnas or classes, the four aashramas or stages, and the four purushaarthaas or aims of life. As an example, let us explore the four aashramas.
A person is supposed to pass through four aashramas or stages during their life. They begin life under the instruction of a guru or teacher, with the sole aim of seeking knowledge. This stage is called brahmacharya. After graduating from their school, they then lead the life of a householder in the grihastha stage. When that is fulfilled, they enter into a stage where they begin to gradually renounce all material attachments. This is known as vaanaprastha. After complete renunciation, a person’s life culminates in the sanyaasa stage where there sole aim is spiritual pursuits.
In this manner, we can uncover the significance behind several aspects of the number four. But what Arjuna really meant to convey to Shri Krishna was a request to assume the form that his admirers and devotees loved the most, the form that was the object of their meditation. This was Shri Krishna’s form as Lord Naaraayana, which was the embodiment of peace and serenity, and a polar opposite of his rudra or terrible form that Arjuna wanted to go away.
Wednesday, November 28, 2012
Bhagavad Gita Verse 45, Chapter 11
adrishtapoorvam hrishitosmi drishtvaa bhayena cha pravyathitam mano me |
tadeva me darshaya devaroopam praseeda devesha jagannivaasa || 45 ||
Seeing you form that was never seen before, I am overjoyed and (yet) fearful, my mind is disturbed. Show me that divine form. Be pleased, O Lord of lords, O abode of the universe.
adrishtapoorvam : prior unseen
hrishitaha : overjoyed
asmi : I am
drishtvaa : seeing
bhayena : fearful
cha : and
pravyathitam : disturbed
manaha : mind
me : my
tadeva : that
me : to me
darshaya : show
devaroopam : divine form
praseeda : be pleased
devesha : O Lord of lords
jagannivaasa : O abode of the universe
Fear is one of our most primal emotions. At some point or the other in our lives, we have encountered fear of losing our job, losing a loved one, fear of an angry confrontation, stage fright and so on. But we can boil all kinds of fear down to three things. First, the fear of losing something that is “ours”. This is the fear of losing our life, our job, our loved ones and so on. Next is the fear of loss of knowledge, or being duped. Third is the fear of losing joy and happiness, fear of sorrow in other words. We can sum it up in this manner: we are afraid of losing our existence, knowledge and happiness.
However, if we recall the teaching of the Gita so far, especially from the second chapter, we know that our true nature is the aatmaa, the eternal essence which is infinite existence, knowledge and happiness. So then, the cause of fear is the ego, the delusion that we are not the eternal essence. There is no scope for fear when we know our true nature as the infinite eternal essence. But if we assume that “I am the body”, then all the problems and fears of the body such as disease, old age, death etc become our problems. The fear of death, which is actually the fear of losing the existence of the body, becomes our fear.
So then, why did Arjuna fear Shri Krishna’s cosmic form? For a brief moment, Arjuna’s ego had vanished when he considered himself part and parcel of the cosmic form. When his ego came back, it brought with it all the incorrect associations with the body, mind and so on. Arjuna then saw the cosmic form as something outside of himself, something that could destroy him. He acknowledged his fear to Shri Krishna, begging him to go back to his original form.
tadeva me darshaya devaroopam praseeda devesha jagannivaasa || 45 ||
Seeing you form that was never seen before, I am overjoyed and (yet) fearful, my mind is disturbed. Show me that divine form. Be pleased, O Lord of lords, O abode of the universe.
adrishtapoorvam : prior unseen
hrishitaha : overjoyed
asmi : I am
drishtvaa : seeing
bhayena : fearful
cha : and
pravyathitam : disturbed
manaha : mind
me : my
tadeva : that
me : to me
darshaya : show
devaroopam : divine form
praseeda : be pleased
devesha : O Lord of lords
jagannivaasa : O abode of the universe
Fear is one of our most primal emotions. At some point or the other in our lives, we have encountered fear of losing our job, losing a loved one, fear of an angry confrontation, stage fright and so on. But we can boil all kinds of fear down to three things. First, the fear of losing something that is “ours”. This is the fear of losing our life, our job, our loved ones and so on. Next is the fear of loss of knowledge, or being duped. Third is the fear of losing joy and happiness, fear of sorrow in other words. We can sum it up in this manner: we are afraid of losing our existence, knowledge and happiness.
However, if we recall the teaching of the Gita so far, especially from the second chapter, we know that our true nature is the aatmaa, the eternal essence which is infinite existence, knowledge and happiness. So then, the cause of fear is the ego, the delusion that we are not the eternal essence. There is no scope for fear when we know our true nature as the infinite eternal essence. But if we assume that “I am the body”, then all the problems and fears of the body such as disease, old age, death etc become our problems. The fear of death, which is actually the fear of losing the existence of the body, becomes our fear.
So then, why did Arjuna fear Shri Krishna’s cosmic form? For a brief moment, Arjuna’s ego had vanished when he considered himself part and parcel of the cosmic form. When his ego came back, it brought with it all the incorrect associations with the body, mind and so on. Arjuna then saw the cosmic form as something outside of himself, something that could destroy him. He acknowledged his fear to Shri Krishna, begging him to go back to his original form.
Tuesday, November 27, 2012
Bhagavad Gita Verse 44, Chapter 11
tasmaatpranamya pranidhaaya kaayam prasaadaye tvaamahameeshameedyam |
piteva putrasya sakheva sakhyuhu priyaha priyaayaarhasi deva sodhum || 44 ||
Therefore, prostrating my body, bowing down, I beg you to be pleased, O Ishvara, worthy of worship. Like a father tolerates his son, a friend his friend, a lover his beloved, so should you tolerate (me), O Lord.
tasmaat : therefore
pranamya : bow
pranidhaaya : prostrating
kaayam : body
prasaadaye : pleased
tvaam : you
aham : I
eesham : Ishvara
eedyam : worthy of worship
pitaa : father
eva : like
putrasya : son
sakhaa : friend
eva : like
sakhyuhu : friend
priyaha : lover
priyaahaa : beloved
arhasi : should
deva : O Lord
sodhum : tolerate
This shloka evokes an illustration from The Mundaka Upanishad of two birds sitting on the branch of a tree. The two birds are friends. One bird, symbolizing the human condition, is completely engrossed in enjoying the fruit of the tree. This bird doesn’t realize that it has developed an attachment to the fruit, and that the fruit will eventually become the cause of its sorrow. Similarly, we do not realize that the more we get stuck in objects, the more the objects get stuck to us. The Gita has repeatedly pointed out this theme.
Now, the second bird on that branch symbolizes the Ishvara principle. It does not get attached to the fruit, it simply watches the show as a passive onlooker. The first bird is so engrossed in its sense enjoyments that it never pays attention to the second bird. Like Arjuna, and like all of us, the first bird is stuck in the delusion of the material world. The moment the first bird stops its indulgence and looks at the second bird, its bondage is snapped. Without the help of this Ishvara principle, we cannot extricate ourselves from the pull of the senses. For most of us, this Ishvara principle is our teacher, our guru.
So through this shloka, we are instructed to completely surrender ourselves in prostration to that Ishvara principle. When Arjuna undertook a “saashtaanga namaskaara”, a total surrender of his body through prostration, he referred to SHri Krishna as his friend, recalling the illustration of the two birds who were friends. Arjuna asked for a father’s forgiveness, a friend’s forgiveness and the beloved’s forgiveness - three categories of forgiveness since he wanted all of these from Shri Krishna.
piteva putrasya sakheva sakhyuhu priyaha priyaayaarhasi deva sodhum || 44 ||
Therefore, prostrating my body, bowing down, I beg you to be pleased, O Ishvara, worthy of worship. Like a father tolerates his son, a friend his friend, a lover his beloved, so should you tolerate (me), O Lord.
tasmaat : therefore
pranamya : bow
pranidhaaya : prostrating
kaayam : body
prasaadaye : pleased
tvaam : you
aham : I
eesham : Ishvara
eedyam : worthy of worship
pitaa : father
eva : like
putrasya : son
sakhaa : friend
eva : like
sakhyuhu : friend
priyaha : lover
priyaahaa : beloved
arhasi : should
deva : O Lord
sodhum : tolerate
This shloka evokes an illustration from The Mundaka Upanishad of two birds sitting on the branch of a tree. The two birds are friends. One bird, symbolizing the human condition, is completely engrossed in enjoying the fruit of the tree. This bird doesn’t realize that it has developed an attachment to the fruit, and that the fruit will eventually become the cause of its sorrow. Similarly, we do not realize that the more we get stuck in objects, the more the objects get stuck to us. The Gita has repeatedly pointed out this theme.
Now, the second bird on that branch symbolizes the Ishvara principle. It does not get attached to the fruit, it simply watches the show as a passive onlooker. The first bird is so engrossed in its sense enjoyments that it never pays attention to the second bird. Like Arjuna, and like all of us, the first bird is stuck in the delusion of the material world. The moment the first bird stops its indulgence and looks at the second bird, its bondage is snapped. Without the help of this Ishvara principle, we cannot extricate ourselves from the pull of the senses. For most of us, this Ishvara principle is our teacher, our guru.
So through this shloka, we are instructed to completely surrender ourselves in prostration to that Ishvara principle. When Arjuna undertook a “saashtaanga namaskaara”, a total surrender of his body through prostration, he referred to SHri Krishna as his friend, recalling the illustration of the two birds who were friends. Arjuna asked for a father’s forgiveness, a friend’s forgiveness and the beloved’s forgiveness - three categories of forgiveness since he wanted all of these from Shri Krishna.
Monday, November 26, 2012
Bhagavad Gita Verse 43, Chapter 11
pitaasi lokasya charaacharasya tvamasya poojyashcha gururgareeyaan |
na tvatsamostyabhyadhikaha kutonyo lokatrayepyapratimaprabhaava || 43 ||
You are the father of this universe, of all that is moving and non-moving. You are most worthy of worship, and the greatest teacher among teachers. There is none like you. How could anyone be superior than you in all the three worlds, O one of immeasurable impact?
pitaa : father
asi : is
lokasya : universe
charaacharasya : moving and non-moving
tvam : you
asya : are
poojyaha : worthy of worship
cha : and
guruhu : teacher
gareeyaaan : teachers
na : not
tvatsamaha : like you
asti : is
abhyadhikaha : superior than
kutaha : how
anyaha : other
lokatraye : in the three worlds
api : also
apratimaprabhaava : unsurpassable impact
Arjuna describes the characteristics of an ideal parent in this shloka. Who is an ideal parent? Any parent should obviously provide physical and emotional nourishment to their children. But ideal parents also become the greatest gurus, the greatest teachers, for their children. Only when parents teach the right knowledge and values do they become worthy of being worshipped by their children. Symbolically speaking, Ishvara is the ideal parent because he is the ultimate cause of this universe that is made up of sentient and insentient objects.
Arjuna also refers to Ishvara as the ultimate overlord of the three worlds. Traditionally, we think of these three worlds as referring to heaven , hell and earth. Another meaning of the three worlds is the three states in which we exist. In the day, we exist in the waking state where our intellect, our faculty of logic and reason is active. In the night, we go into our dream state, where our intellect is shut off but our mind creates whole new dream worlds. We then go into a state of deep sleep, where neither the mind nor the intellect functions.
Though we keep going through all three states daily, the sense that “I exist” is common. The Mandukya Upanishad uses this analysis to reveal the nature of the eternal essence. In this shloka, Arjuna asserts that Ishvara is with us as the “I am” principle in all of these three states of waking, dream and deep sleep. To this great being, Arjuna surrenders his ego by declaring that there is nothing else in the entire universe like Ishvara.
na tvatsamostyabhyadhikaha kutonyo lokatrayepyapratimaprabhaava || 43 ||
You are the father of this universe, of all that is moving and non-moving. You are most worthy of worship, and the greatest teacher among teachers. There is none like you. How could anyone be superior than you in all the three worlds, O one of immeasurable impact?
pitaa : father
asi : is
lokasya : universe
charaacharasya : moving and non-moving
tvam : you
asya : are
poojyaha : worthy of worship
cha : and
guruhu : teacher
gareeyaaan : teachers
na : not
tvatsamaha : like you
asti : is
abhyadhikaha : superior than
kutaha : how
anyaha : other
lokatraye : in the three worlds
api : also
apratimaprabhaava : unsurpassable impact
Arjuna describes the characteristics of an ideal parent in this shloka. Who is an ideal parent? Any parent should obviously provide physical and emotional nourishment to their children. But ideal parents also become the greatest gurus, the greatest teachers, for their children. Only when parents teach the right knowledge and values do they become worthy of being worshipped by their children. Symbolically speaking, Ishvara is the ideal parent because he is the ultimate cause of this universe that is made up of sentient and insentient objects.
Arjuna also refers to Ishvara as the ultimate overlord of the three worlds. Traditionally, we think of these three worlds as referring to heaven , hell and earth. Another meaning of the three worlds is the three states in which we exist. In the day, we exist in the waking state where our intellect, our faculty of logic and reason is active. In the night, we go into our dream state, where our intellect is shut off but our mind creates whole new dream worlds. We then go into a state of deep sleep, where neither the mind nor the intellect functions.
Though we keep going through all three states daily, the sense that “I exist” is common. The Mandukya Upanishad uses this analysis to reveal the nature of the eternal essence. In this shloka, Arjuna asserts that Ishvara is with us as the “I am” principle in all of these three states of waking, dream and deep sleep. To this great being, Arjuna surrenders his ego by declaring that there is nothing else in the entire universe like Ishvara.
Sunday, November 25, 2012
Bhagavad Gita Verse 42, Chapter 11
yacchaavahaasaarthamasatkritosi vihaarashayyasanabhojaneshu |
ekothavaapyachyuta tatsamaksham tatkshaamaye tvaamahamaprameyam || 42 ||
Whatever insults were said to you in jest, while resting, sleeping, sitting, dining, O resolute one, while in solitude or in front of others, for all that, I ask your forgiveness, O immeasureable one.
yat : whatever
cha : and
avahaasaartham : said in jest
asatkritaha : insults
asi : happened
vihaarashayyasanaha : resting, sleeping or sitting
bhojaneshu : dining
ekaha : in solitude
athavaa: or
api : also
achyuta : O resolute one
tatsamaksham : in front of others
tat : that
kshaamaye : forgiveness
tvaam : your
aham : I
aprameyam : O immeasureable one
Throughout the Gita, Shri Krishna repeatedly emphasized the importance of maintaining an attitude of equanimity, of sameness, to objects, situations and people that we encounter. He used phrases like “do not view a brahmin different that an outcaste”, “view gold and clay as the same”, “one who views friends, enemies and well wishers with the same vision is superior”. But when Arjuna examined his past treatment of Krishna, he found that he did not live up to that standard.
Now that he had received the knowledge of equanimity from Shri Krishna, Arjuna wanted to confess his misbehaviour and ask for forgiveness from Shri Krishna. He acknowledged that his behaviour was purely driven by ignorance and jest. It is said in the Mahaabhaarata that Arjuna was fond of pulling pranks on Shri Krishna during their childhood days. He once pulled a chair on which Shri Krishna was about to sit. He wanted to reassure Shri Krishna that in all those pranks, he meant no malice whatsoever.
As he implored for forgiveness, Arjuna addressed Shri Krishna as “achyuta”, one who never falls from his position, asserting that Shri Krishna’s conduct was beyond reproach, that he practised what he preached. He also addressed him as “aprameyam”, one who is so infinite that he cannot be measured. Forgiveness can only come from one who has a large heart. Confessing his wrongdoings to Shri Krishna enabled Arjuna to start with a clean slate and begin to follow his teachings.
ekothavaapyachyuta tatsamaksham tatkshaamaye tvaamahamaprameyam || 42 ||
Whatever insults were said to you in jest, while resting, sleeping, sitting, dining, O resolute one, while in solitude or in front of others, for all that, I ask your forgiveness, O immeasureable one.
yat : whatever
cha : and
avahaasaartham : said in jest
asatkritaha : insults
asi : happened
vihaarashayyasanaha : resting, sleeping or sitting
bhojaneshu : dining
ekaha : in solitude
athavaa: or
api : also
achyuta : O resolute one
tatsamaksham : in front of others
tat : that
kshaamaye : forgiveness
tvaam : your
aham : I
aprameyam : O immeasureable one
Throughout the Gita, Shri Krishna repeatedly emphasized the importance of maintaining an attitude of equanimity, of sameness, to objects, situations and people that we encounter. He used phrases like “do not view a brahmin different that an outcaste”, “view gold and clay as the same”, “one who views friends, enemies and well wishers with the same vision is superior”. But when Arjuna examined his past treatment of Krishna, he found that he did not live up to that standard.
Now that he had received the knowledge of equanimity from Shri Krishna, Arjuna wanted to confess his misbehaviour and ask for forgiveness from Shri Krishna. He acknowledged that his behaviour was purely driven by ignorance and jest. It is said in the Mahaabhaarata that Arjuna was fond of pulling pranks on Shri Krishna during their childhood days. He once pulled a chair on which Shri Krishna was about to sit. He wanted to reassure Shri Krishna that in all those pranks, he meant no malice whatsoever.
As he implored for forgiveness, Arjuna addressed Shri Krishna as “achyuta”, one who never falls from his position, asserting that Shri Krishna’s conduct was beyond reproach, that he practised what he preached. He also addressed him as “aprameyam”, one who is so infinite that he cannot be measured. Forgiveness can only come from one who has a large heart. Confessing his wrongdoings to Shri Krishna enabled Arjuna to start with a clean slate and begin to follow his teachings.
Saturday, November 24, 2012
Bhagavad Gita Verse 41, Chapter 11
sakheti matvaa prasabham yaduktam he krishna he yaadava he sakheti |
ajaanataa mahimaanam tavedam mayaa praamadaatpranayena vaapi || 41 ||
Thinking of you as a friend, I addressed you rashly as O Krishna, O Yaadava, O friend. Not knowing your greatness, I said it in this manner out of carelessness or also out of affection.
sakhaa : friend
iti : in this manner
matvaa : thinking
prasabham : rashly
yat : whatever
uktam : said
he : O
krishna : Krishna
yaadava : Yaadava
ajaanataa : not knowing
mahimaanam : greatness
tava : your
idam : this
mayaa : I
pramaadaat : in carelessness
pranayena : in affection
vaa : or
api : also
Arjuna and Shri Krishna were childhood friends. Growing up together, Arjuna never realized the divine nature of Shri Krishna’s birth. He had treated him as he would treat any other friend of his. Now, having understood his divine nature having viewed the cosmic form, he wanted to acknowledge his ill-treatment of Shri Krishna, and beg for forgiveness for all the times he had acted imprudently. After all he was Arjuna, whose name meant “one who is extremely straight-forward”.
In Arjuna’s time, just like in the present time, insults with respect to people’s skin colour or caste were quite popular. Arjuna recounts his insults to Shri Krishna where he used to call him dark-skinned, refer to his caste, or call him a friend instead of a more respectable title. And like any of us, his intellect knew that insulting anyone was not the right thing to do, but he did it anyway. Knowing this well, Arjuna owned up to his ignorance, carelessness and rash behaviour.
But Arjuna also gave another side of the story. Although he did insult Shri Krishna out of carelessness in some instances, there were other instances when he did it out of sheer affection for his friend. When there is affection from both sides between friends, it is totally acceptable to insult each other. Arjuna was going to ask for forgiveness very soon, and hoped that Shri Krishna would keep this side of the story in his mind.
ajaanataa mahimaanam tavedam mayaa praamadaatpranayena vaapi || 41 ||
Thinking of you as a friend, I addressed you rashly as O Krishna, O Yaadava, O friend. Not knowing your greatness, I said it in this manner out of carelessness or also out of affection.
sakhaa : friend
iti : in this manner
matvaa : thinking
prasabham : rashly
yat : whatever
uktam : said
he : O
krishna : Krishna
yaadava : Yaadava
ajaanataa : not knowing
mahimaanam : greatness
tava : your
idam : this
mayaa : I
pramaadaat : in carelessness
pranayena : in affection
vaa : or
api : also
Arjuna and Shri Krishna were childhood friends. Growing up together, Arjuna never realized the divine nature of Shri Krishna’s birth. He had treated him as he would treat any other friend of his. Now, having understood his divine nature having viewed the cosmic form, he wanted to acknowledge his ill-treatment of Shri Krishna, and beg for forgiveness for all the times he had acted imprudently. After all he was Arjuna, whose name meant “one who is extremely straight-forward”.
In Arjuna’s time, just like in the present time, insults with respect to people’s skin colour or caste were quite popular. Arjuna recounts his insults to Shri Krishna where he used to call him dark-skinned, refer to his caste, or call him a friend instead of a more respectable title. And like any of us, his intellect knew that insulting anyone was not the right thing to do, but he did it anyway. Knowing this well, Arjuna owned up to his ignorance, carelessness and rash behaviour.
But Arjuna also gave another side of the story. Although he did insult Shri Krishna out of carelessness in some instances, there were other instances when he did it out of sheer affection for his friend. When there is affection from both sides between friends, it is totally acceptable to insult each other. Arjuna was going to ask for forgiveness very soon, and hoped that Shri Krishna would keep this side of the story in his mind.
Friday, November 23, 2012
Bhagavad Gita Verse 40, Chapter 11
namaha purastaadatha prishtataste namostu te sarvata eva sarva |
anantaveeryaamitavikramastvam sarvam samaapnoshi tatosi sarvaha || 40 ||
Salutations to you from before and behind. Indeed, let there be salutations to you everywhere, O one with infinite power, O one with infinite valour. You pervade all, therefore you are everything.
namaha : salutations
purastaat : before
atha : and
prishtataha : behind
te : you
namaha : salutations
astu : may there be
te : you
sarvataha : everywhere
eva : indeed
sarvaha : all
anantaveerya : infinite power
amitavikramaha : infinite valour
tvam : you
sarvam : all
samaapnoshi : pervade
tataha : therefore
asi : you are
sarvaha : everything
Arjuna, wielder of Lord Shiva’s Gaandiva bow, was universally regarded as one of the foremost archers of his time. So far, he thought that it was his might and power that was defeating the Kauravas. But now, after beholding the cosmic form, his pride had dropped completely. In this shloka, he acknowledged that his power and valour came from Ishvara, and that he was only the “nimitta”, the instrument for channeling that power.
Now, we have seen ten chapters of the Gita. Each chapter is called a “yoga”, because it takes us higher and higher in our spiritual journey if we can understand and implement its teaching. In the previous chapter, Shri Krishna wanted Arjuna to see the one Ishvara in all beings, to see unity in diversity. In this chapter, he wanted Arjuna to see all beings in that one Ishvara, to see diversity ultimately subsumed into unity. Shri Krishna’s goal was fulfilled when Arjuna realized the truth expounded in the Upanishads, declaring here that Ishvara pervades everything, and that he ultimately is everything.
So when he recognized Ishwara as the infinite source of all power and valour, and in fact, the ultimate source and cause of everything, Arjuna could not help but repeatedly offer salutations to that cosmic form. But as we saw earlier, he had lost all notions of space and direction. He did not know what was north or south, or what was up or down. So giddy was his state of mind that he wanted to offer salutations to Ishvara from the front, back and all directions.
Offering our salutations to Ishvara, also known as "vandanam", is considered one of nine methods of worship. Shree Ramdas Samartha has devoted an entire section of the Dasbodh to describe the glories of vandanam. He considers it one of the simplest and most effective tools to connect with Ishvara. By its very nature, offering salutations or bowing to someone automatically eliminates our ahankaara, our ego, the primary obstacle to connecting with Ishvara.
Having understood the purpose of the cosmic form, Arjuna began to ask for Shri Krishna's forgiveness next.
Footnotes
1. Vandanam is elaborated in the fifth section of the fourth chapter of the Dasbodh.
anantaveeryaamitavikramastvam sarvam samaapnoshi tatosi sarvaha || 40 ||
Salutations to you from before and behind. Indeed, let there be salutations to you everywhere, O one with infinite power, O one with infinite valour. You pervade all, therefore you are everything.
namaha : salutations
purastaat : before
atha : and
prishtataha : behind
te : you
namaha : salutations
astu : may there be
te : you
sarvataha : everywhere
eva : indeed
sarvaha : all
anantaveerya : infinite power
amitavikramaha : infinite valour
tvam : you
sarvam : all
samaapnoshi : pervade
tataha : therefore
asi : you are
sarvaha : everything
Arjuna, wielder of Lord Shiva’s Gaandiva bow, was universally regarded as one of the foremost archers of his time. So far, he thought that it was his might and power that was defeating the Kauravas. But now, after beholding the cosmic form, his pride had dropped completely. In this shloka, he acknowledged that his power and valour came from Ishvara, and that he was only the “nimitta”, the instrument for channeling that power.
Now, we have seen ten chapters of the Gita. Each chapter is called a “yoga”, because it takes us higher and higher in our spiritual journey if we can understand and implement its teaching. In the previous chapter, Shri Krishna wanted Arjuna to see the one Ishvara in all beings, to see unity in diversity. In this chapter, he wanted Arjuna to see all beings in that one Ishvara, to see diversity ultimately subsumed into unity. Shri Krishna’s goal was fulfilled when Arjuna realized the truth expounded in the Upanishads, declaring here that Ishvara pervades everything, and that he ultimately is everything.
So when he recognized Ishwara as the infinite source of all power and valour, and in fact, the ultimate source and cause of everything, Arjuna could not help but repeatedly offer salutations to that cosmic form. But as we saw earlier, he had lost all notions of space and direction. He did not know what was north or south, or what was up or down. So giddy was his state of mind that he wanted to offer salutations to Ishvara from the front, back and all directions.
Offering our salutations to Ishvara, also known as "vandanam", is considered one of nine methods of worship. Shree Ramdas Samartha has devoted an entire section of the Dasbodh to describe the glories of vandanam. He considers it one of the simplest and most effective tools to connect with Ishvara. By its very nature, offering salutations or bowing to someone automatically eliminates our ahankaara, our ego, the primary obstacle to connecting with Ishvara.
Having understood the purpose of the cosmic form, Arjuna began to ask for Shri Krishna's forgiveness next.
Footnotes
1. Vandanam is elaborated in the fifth section of the fourth chapter of the Dasbodh.
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