Shree Bhagavan uvaacha:
aksharam brahma paramam svabhaavodhyaatmamuchyate |
bhootabhaavodbhavakaro visargaha karmasamjnyitam || 3 ||
Shree Bhagavan said:
Brahman is the imperishable supreme. Adhyaatma is individual nature. Karma is defined as the force that produces the existence of beings.
aksharam : imperishable
brahma : brahman
paramam : supreme
svabhaavaha : individual nature
adhyaatmam : adhyaatma
uchyate : is called
bhoota : beings
bhaavaha : existence
bhavakaraha : produce
visargaha : force
karma : karma
samjnyitam : defined
As we saw earlier, Arjuna asked seven questions to Shri Krishna. In this shloka, three questions are answered. We shall use the illustration of the animated character Tom to get an additional perspective on the answers given by Shri Krishna.
First, Shri Krishna answers the question “What is that brahman”. He says that brahman is the imperishable, supreme eternal essence that we encountered in the second chapter. In terms of our illustration, brahman is the light in the movie projector that illuminates the film strip. It has no specific shape, qualities or attributes. It is just light. It stands as a witness and is not affected by whatever is happening in the movie. It can exist without the movie, but the movie cannot exist without it.
“What is adhyaatma” is answered next. Shri Krishna says that it is svabhaava, or the set of qualities of an individual. Each person in this world has a unique combination of attributes, a unique permutation of sattva, rajas and tamas that is their own. When the universal eternal essence is conditioned or covered by an individual’s attributes, it is known as adhyaatma or aatma.
In the example of the movie projector, karma refers to the portion of light that illuminates the character of Tom. Suppose Tom is wearing a blue outfit and is walking on a green lawn. A portion of the movie projector’s light shines blue on the movie screen. The other portion shines blue. The portion of light that shines blue and thinks that it has its own identity - that is adhyaatma.
Lastly, Shri Krishna answers the question “What is karma”. He says that it is the force that brings about the creation of every entity in this universe. At one level, it is the mechanism in the projector that brings to life the story that lies hidden in the film strip. At another level, it is the animator’s act of drawing the characters in the movie. Essentially, it is the force that converts an unmanifested object into a manifested object.
Similarly, we can say that Ishvara set into motion this entire universe with the one original action that has resulted into the millions and millions of actions that occur in the universe every second. It was the seed of all future actions in the universe. But our ego, our false sense of individuality, comes under the delusion that it is the doer of all actions. Each such individualistic action causes us to further identify with our body, and go further from liberation. Ultimately, like the movie that eventually ends in two hours, everything that is unmanifested will be manifested and will be dissolved, only to start all over again.
Shri Krishna continues with his explanations in the next shloka.
Saturday, June 30, 2012
Friday, June 29, 2012
Bhagavad Gita Verse 2, Chapter 8
adhiyagnaha katham kotra dehesminmadhusoodana |
prayaanakaale cha katham jneyosi niyataatmabhihi || 2 ||
Who is adhiyagna and how is he (established) in this body, O Madhosoodana? How are (you) known by a self-controlled person, at the time of departure?
adhiyagnaha : adhiyagna
katham : how
kaha : who
atra : here
dehe : in a body
asmin : this
madhusoodana : O Madhusoodana
prayaanakaale : at the time of departure
cha : and
katham : how
jneyaha asi : is known
niyataatmabhihi : by a self-controlled person
Arjuna concludes his round of questions to Shri Krishna in this shloka. His two questions are as follows. First, he wants to know what is “adhiyagna” and where can it be found. Second, he wants to know how can a yogi or a self-controlled person remember Ishvara at the time of departure. Shri Krishna treats the second question as the most important question. After answering the first six questions in the next two shlokas, Shri Krishna devotes the remainder of the chapter to answering this question only.
Let us continue to develop the illustration of the animated movie so that we can use it in the next shloka when Shri Krishna starts answering Arjuna’s questions. We learned about the animated character “Tom”, which is just a series of images on film. The light that illuminated Tom began to think that it has an identity that is different than the rest of the film strip.
As a consequence, the light creates an identity for itself. That light becomes Tom. "He" is bound by his “body”, which is nothing but an outline on the strip of film. He also begins to think that he is the “doer” of an action, and is the “enjoyer” of the result of an action. He thinks that he is walking, talking, interacting with people. He also gets happy or upset over the result of his actions.
So in summary, we have a strip of film that contains a series of images. Each image contains several lines that make up the character Tom that has suddenly begun to think that he is alive. Let us keep this in mind as we begin to hear Shri Krishna’s answers.
prayaanakaale cha katham jneyosi niyataatmabhihi || 2 ||
Who is adhiyagna and how is he (established) in this body, O Madhosoodana? How are (you) known by a self-controlled person, at the time of departure?
adhiyagnaha : adhiyagna
katham : how
kaha : who
atra : here
dehe : in a body
asmin : this
madhusoodana : O Madhusoodana
prayaanakaale : at the time of departure
cha : and
katham : how
jneyaha asi : is known
niyataatmabhihi : by a self-controlled person
Arjuna concludes his round of questions to Shri Krishna in this shloka. His two questions are as follows. First, he wants to know what is “adhiyagna” and where can it be found. Second, he wants to know how can a yogi or a self-controlled person remember Ishvara at the time of departure. Shri Krishna treats the second question as the most important question. After answering the first six questions in the next two shlokas, Shri Krishna devotes the remainder of the chapter to answering this question only.
Let us continue to develop the illustration of the animated movie so that we can use it in the next shloka when Shri Krishna starts answering Arjuna’s questions. We learned about the animated character “Tom”, which is just a series of images on film. The light that illuminated Tom began to think that it has an identity that is different than the rest of the film strip.
As a consequence, the light creates an identity for itself. That light becomes Tom. "He" is bound by his “body”, which is nothing but an outline on the strip of film. He also begins to think that he is the “doer” of an action, and is the “enjoyer” of the result of an action. He thinks that he is walking, talking, interacting with people. He also gets happy or upset over the result of his actions.
So in summary, we have a strip of film that contains a series of images. Each image contains several lines that make up the character Tom that has suddenly begun to think that he is alive. Let us keep this in mind as we begin to hear Shri Krishna’s answers.
Thursday, June 28, 2012
Bhagavad Gita Verse 1, Chapter 8
Arjuna uvaacha:
kim tadbrahma kimadhyaatmam kim karma purushottama |
adhibhootam cha kim proktamadhidaivam kimuchyate || 1 ||
Arjuna said:
What is that brahman? What is adhyaatma? What is karma? O supreme person. What is termed as adhibhoota and adhidaiva?
kim : what is
tat : that
brahma : brahman
adhyaatma : adhyaatma
karma : karma
purushottama : O supreme person
adhibhootam : adhibhoota
cha : and
proktam : what is termed as
adhidaivam : adhidaivam
uchyate : what is termed as
Shri Krishna ended the previous chapter by referencing some technical terms, and stressed the need for Arjuna to understand these terms completely so that he could realize Ishvara. Here, Arjuna does a favour to all future students of the Gita by asking Shri Krishna to clearly define these terms. In that regard, Arjuna asks the definition of four terms in this shloka: adhyaatma, karma, adhibhoota and adhidaiva.
This chapter is perhaps one of the more philosophical and esoteric chapters of the Gita. It deals with the theme of life after death, something that has not been addressed so far in the Gita. Furthermore, The definition of the aforementioned technical terms is provided, but has been interpreted differently by various commentators, so we need to chose the most clear and straightforward explanation. We will also get a sweeping glimpse of the Gita’s view on the origin of the cosmos.
To better understand these technical terms, let us set up an illustration. First, let us quickly look at how a movie projector works. A projector consists of a bright light that shines onto a strip of film. This film strip contains a series of images that are shot by a movie camera, or drawn by an animator in case of an animated movie. When the film strip is run through the projector, the images are projected onto the movie screen. The fast speed of the moving images creates the illusion of movement on the screen.
Let us further say that there is an animated movie called “Tom” that shows a day in the life of Tom who is a teenager. Tom wakes up, eats breakfast, goes to school, comes back home, plays with his friends and goes to sleep. It is a very simple movie. Like any other animated movie it follows a script written by a scriptwriter, and is in fact a sequence of images drawn by an animator.
Now, here’s where we have to stretch our thinking. Imagine that by some inexplicable magic, the light that shines on Tom on the film strip begins to think that it is different than the light that shines on the other part of the film strip. It develops an identity of its own. It even begins to think that it is actually waking up, going to school and so on.
The light of the projector has identified itself with Tom. What happens next? We will continue to develop this illustration further in the explanation of the next shloka.
kim tadbrahma kimadhyaatmam kim karma purushottama |
adhibhootam cha kim proktamadhidaivam kimuchyate || 1 ||
Arjuna said:
What is that brahman? What is adhyaatma? What is karma? O supreme person. What is termed as adhibhoota and adhidaiva?
kim : what is
tat : that
brahma : brahman
adhyaatma : adhyaatma
karma : karma
purushottama : O supreme person
adhibhootam : adhibhoota
cha : and
proktam : what is termed as
adhidaivam : adhidaivam
uchyate : what is termed as
Shri Krishna ended the previous chapter by referencing some technical terms, and stressed the need for Arjuna to understand these terms completely so that he could realize Ishvara. Here, Arjuna does a favour to all future students of the Gita by asking Shri Krishna to clearly define these terms. In that regard, Arjuna asks the definition of four terms in this shloka: adhyaatma, karma, adhibhoota and adhidaiva.
This chapter is perhaps one of the more philosophical and esoteric chapters of the Gita. It deals with the theme of life after death, something that has not been addressed so far in the Gita. Furthermore, The definition of the aforementioned technical terms is provided, but has been interpreted differently by various commentators, so we need to chose the most clear and straightforward explanation. We will also get a sweeping glimpse of the Gita’s view on the origin of the cosmos.
To better understand these technical terms, let us set up an illustration. First, let us quickly look at how a movie projector works. A projector consists of a bright light that shines onto a strip of film. This film strip contains a series of images that are shot by a movie camera, or drawn by an animator in case of an animated movie. When the film strip is run through the projector, the images are projected onto the movie screen. The fast speed of the moving images creates the illusion of movement on the screen.
Let us further say that there is an animated movie called “Tom” that shows a day in the life of Tom who is a teenager. Tom wakes up, eats breakfast, goes to school, comes back home, plays with his friends and goes to sleep. It is a very simple movie. Like any other animated movie it follows a script written by a scriptwriter, and is in fact a sequence of images drawn by an animator.
Now, here’s where we have to stretch our thinking. Imagine that by some inexplicable magic, the light that shines on Tom on the film strip begins to think that it is different than the light that shines on the other part of the film strip. It develops an identity of its own. It even begins to think that it is actually waking up, going to school and so on.
The light of the projector has identified itself with Tom. What happens next? We will continue to develop this illustration further in the explanation of the next shloka.
Wednesday, June 27, 2012
Summary Of Bhagavad Gita Chapter 7
In the sixth chapter, Shri Krishna elaborated upon the technique of meditation. But one question was left unanswered. What or whom do we meditate upon? Shri Krishna answers that question in this chapter. He urges us to meditate upon him and begins speaking to us as Ishvara.
Before he describes what Ishwara really is, he assures us that we shall know him completely through knowledge combined with wisdom. Just academic knowledge about Ishvara is not sufficient. He adds that those who seek wisdom, which is the vision of Ishvara in his essence, are rare.
Shri Krishna says that there are 2 aspects of Ishvara, the lower and the higher. The lower nature comprises the five elements plus the mind, ego and intellect. The higher nature comprises the life-giving force which is also the experiencer, the subject. Ishvara is the ultimate cause of the universe. As the origin and cause of the universe he pervades all things like a string pervades beads in a necklace. To illustrate, he gives examples of his manifestations or vibhootis - he is the fragrance in earth and brightness in fire and so on.
So then, what is it that veils Ishvara from us, prevents us from accessing Ishvara? It is his maaya, which is nothing but the three gunaas - sattva, rajas and tamas. Sattva represents harmony, rajas represents action and tamas represents inertia. These three forces or energies create the entire universe. Only by surrendering to Ishvara can we cross over this maaya, and only a certain kind of person is fit to do so.
According to Shri Krishna, there are two categories of people - those who perform evil actions and those who perform good actions. The performers of good actions who turn to something that is higher than them are called devotees. Those devotees are further divided into 4 types : the distressed, the inquisitive, the seeker of liberation and the wise. The wise devotee is the dearest to Ishvara because he seeks Ishvara as his own self, seeking nothing else.
But unlike the wise devotee, the other three types of devotees seek Ishvara for something finite. Ishvara is not against this because at the very least it strengthens their faith and weakens their ego, so that one day they can aim for the real deal - realization of the infinite Ishvara, not a deity that can only provide finite ends. Till that happens, Ishvara delivers the results through those finite deities.
Ishvara's true nature is beyond maaya, which means he is beyond the three gunaas, beyond our mind and senses, unborn and unchanging. He is beyond space and time. But ever since the beginning of creation, most of us bound by maaya are under the sway of space, time and the three gunaas.
The conclusion is clear. Only those who aspire to realize Ishvara in his true infinite nature, and are ready to do so every moment of their life, will attain Ishvara. Karma yoga purifies our mind to prepare us for this task. But we need to learn the means by which we can gradually train ourselves to go beyond the finite notion of Ishvara. That is the topic of the eighth chapter, which first elaborates upon the technical terms introduced at the end of this chapter.
Before he describes what Ishwara really is, he assures us that we shall know him completely through knowledge combined with wisdom. Just academic knowledge about Ishvara is not sufficient. He adds that those who seek wisdom, which is the vision of Ishvara in his essence, are rare.
Shri Krishna says that there are 2 aspects of Ishvara, the lower and the higher. The lower nature comprises the five elements plus the mind, ego and intellect. The higher nature comprises the life-giving force which is also the experiencer, the subject. Ishvara is the ultimate cause of the universe. As the origin and cause of the universe he pervades all things like a string pervades beads in a necklace. To illustrate, he gives examples of his manifestations or vibhootis - he is the fragrance in earth and brightness in fire and so on.
So then, what is it that veils Ishvara from us, prevents us from accessing Ishvara? It is his maaya, which is nothing but the three gunaas - sattva, rajas and tamas. Sattva represents harmony, rajas represents action and tamas represents inertia. These three forces or energies create the entire universe. Only by surrendering to Ishvara can we cross over this maaya, and only a certain kind of person is fit to do so.
According to Shri Krishna, there are two categories of people - those who perform evil actions and those who perform good actions. The performers of good actions who turn to something that is higher than them are called devotees. Those devotees are further divided into 4 types : the distressed, the inquisitive, the seeker of liberation and the wise. The wise devotee is the dearest to Ishvara because he seeks Ishvara as his own self, seeking nothing else.
But unlike the wise devotee, the other three types of devotees seek Ishvara for something finite. Ishvara is not against this because at the very least it strengthens their faith and weakens their ego, so that one day they can aim for the real deal - realization of the infinite Ishvara, not a deity that can only provide finite ends. Till that happens, Ishvara delivers the results through those finite deities.
Ishvara's true nature is beyond maaya, which means he is beyond the three gunaas, beyond our mind and senses, unborn and unchanging. He is beyond space and time. But ever since the beginning of creation, most of us bound by maaya are under the sway of space, time and the three gunaas.
The conclusion is clear. Only those who aspire to realize Ishvara in his true infinite nature, and are ready to do so every moment of their life, will attain Ishvara. Karma yoga purifies our mind to prepare us for this task. But we need to learn the means by which we can gradually train ourselves to go beyond the finite notion of Ishvara. That is the topic of the eighth chapter, which first elaborates upon the technical terms introduced at the end of this chapter.
Tuesday, June 26, 2012
Bhagavad Gita Verse 30 Chapter 7
saadhibhootaadhidaivam maam saadhiyagnyam cha ye viduhu |
prayanaakaalepi cha maam te viduryuktachetasaha || 30 ||
Those who know me with “adhibhoota”, “adhidaiva” and “adhiyagnya” with a focused mind during the time of departure, they realize only me.
sa : with
adhibhoota : “adhibhoota”
adhidaivam : “adhidaiva”
maam : me
sa : with
adhiyagnyam : “adhiyagnya”
cha : and
ye : those who
viduhu : know
prayanaakaale : during the time of departure
api : also
cha : and
maam : me
te : they
viduhu : realize
yuktachetasaha : focused mind
Studying the Gita is akin to taking off in an airplane. Each chapter takes us to a higher and higher level of understanding. In this, the final shloka of the seventh chapter, we are taken from the level of the individual to the level of the cosmic. Shri Krishna introduces a topic that all of us have to confront: how should we prepare ourselves for death ?
We cannot begin to answer this question unless we gain an understanding of the cosmos, where did it come from, how is it sustained, where is it going and so on. Therefore, Shri Krishna in the eighth chapter shifts gears to address these questions.
Here, he introduces three additional terms: “adhibhoota”, “adhidaiva” and “adhiyagnya”. These terms along with the 3 terms from the previous shloka will be explained in the beginning of the next chapter. He also says that the wise devotee who has his mind focused on Ishvara realizes or attains Ishvara.
Let’s say we only think of chocolate ice cream for an entire day, non-stop. We do not let any other thought come into our mind. When we wake up the next day, what would be our first thought? Chocolate ice cream, of course. Similarly, Shri Krishna says that whatever we think just before we die shapes our destiny after we die. If we think of something worldly during the time of death, our destiny will be worldly. But if we think of Ishvara during our time of dying, we will attain Ishvara.
Now, although we like to plan our lives to the nth degree, none of us knows when we will die. If that is the case, the thought that is top priority in our minds will become our final thought. If we are worried about our job all the time, that will be our last thought. If we are worried about our family all the time, that will be our last thought. If we are worried about our the state of the world all the time, that will be our last thought.
Therefore, the practical lesson here is that we should learn to direct our attention towards Ishvara while we are performing our duties on this world. How exactly we should do this, as well as how the cosmos came into existence, is the topic of the eighth chapter.
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade jnyaanavignyaanayogonaamo saptamodhyaahaha || 7 ||
prayanaakaalepi cha maam te viduryuktachetasaha || 30 ||
Those who know me with “adhibhoota”, “adhidaiva” and “adhiyagnya” with a focused mind during the time of departure, they realize only me.
sa : with
adhibhoota : “adhibhoota”
adhidaivam : “adhidaiva”
maam : me
sa : with
adhiyagnyam : “adhiyagnya”
cha : and
ye : those who
viduhu : know
prayanaakaale : during the time of departure
api : also
cha : and
maam : me
te : they
viduhu : realize
yuktachetasaha : focused mind
Studying the Gita is akin to taking off in an airplane. Each chapter takes us to a higher and higher level of understanding. In this, the final shloka of the seventh chapter, we are taken from the level of the individual to the level of the cosmic. Shri Krishna introduces a topic that all of us have to confront: how should we prepare ourselves for death ?
We cannot begin to answer this question unless we gain an understanding of the cosmos, where did it come from, how is it sustained, where is it going and so on. Therefore, Shri Krishna in the eighth chapter shifts gears to address these questions.
Here, he introduces three additional terms: “adhibhoota”, “adhidaiva” and “adhiyagnya”. These terms along with the 3 terms from the previous shloka will be explained in the beginning of the next chapter. He also says that the wise devotee who has his mind focused on Ishvara realizes or attains Ishvara.
Let’s say we only think of chocolate ice cream for an entire day, non-stop. We do not let any other thought come into our mind. When we wake up the next day, what would be our first thought? Chocolate ice cream, of course. Similarly, Shri Krishna says that whatever we think just before we die shapes our destiny after we die. If we think of something worldly during the time of death, our destiny will be worldly. But if we think of Ishvara during our time of dying, we will attain Ishvara.
Now, although we like to plan our lives to the nth degree, none of us knows when we will die. If that is the case, the thought that is top priority in our minds will become our final thought. If we are worried about our job all the time, that will be our last thought. If we are worried about our family all the time, that will be our last thought. If we are worried about our the state of the world all the time, that will be our last thought.
Therefore, the practical lesson here is that we should learn to direct our attention towards Ishvara while we are performing our duties on this world. How exactly we should do this, as well as how the cosmos came into existence, is the topic of the eighth chapter.
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade jnyaanavignyaanayogonaamo saptamodhyaahaha || 7 ||
Monday, June 25, 2012
Bhagavad Gita Verse 29, Chapter 7
jaraamaranamokshaaya maamashritya yatanti ye |
te brahma tadviduhu kritsnamadhyaatmam karma chaakhilam || 29 ||
Those who strive for liberation from old age and death seeking my refuge, they know “brahman” as well as “adhyaatma” and “karma” completely.
jaraa : old age
marana : death
mokshaaya : for liberation from
maam : my
ashritya : taken refuge
yatanti : strive
ye : those who
te : they
brahma : brahman
tat : that
viduhu : know
kritsnam : completely
adhyaatmam : adhyaatma
karma : karma
cha : and
akhilam : entire
As a prelude to the eighth chapter, Shri Krishna introduces a series of technical terms that a devotee needs to know the meaning of in order to gain access to Ishvara. The terms are listed in this shloka and the next shloka, whereas the meaning of the terms is explained in the beginning of the eighth chapter.
Who exactly is this devotee? Shri Krishna says that it is that devotee who is striving. In other words, he is performing karma yoga for purification of his mind and intellect, and has become ready for meditation. But this devotee is not driven by blind faith. He is a jnyaani or wise devotee.
So now, what should the wise devotee have knowledge of? Three technical terms are mentioned in this shloka : brahman, adhyaatma and karma. Some more terms will be added in the next and last shloka of the seventh chapter.
te brahma tadviduhu kritsnamadhyaatmam karma chaakhilam || 29 ||
Those who strive for liberation from old age and death seeking my refuge, they know “brahman” as well as “adhyaatma” and “karma” completely.
jaraa : old age
marana : death
mokshaaya : for liberation from
maam : my
ashritya : taken refuge
yatanti : strive
ye : those who
te : they
brahma : brahman
tat : that
viduhu : know
kritsnam : completely
adhyaatmam : adhyaatma
karma : karma
cha : and
akhilam : entire
As a prelude to the eighth chapter, Shri Krishna introduces a series of technical terms that a devotee needs to know the meaning of in order to gain access to Ishvara. The terms are listed in this shloka and the next shloka, whereas the meaning of the terms is explained in the beginning of the eighth chapter.
Who exactly is this devotee? Shri Krishna says that it is that devotee who is striving. In other words, he is performing karma yoga for purification of his mind and intellect, and has become ready for meditation. But this devotee is not driven by blind faith. He is a jnyaani or wise devotee.
So now, what should the wise devotee have knowledge of? Three technical terms are mentioned in this shloka : brahman, adhyaatma and karma. Some more terms will be added in the next and last shloka of the seventh chapter.
Sunday, June 24, 2012
Bhagavad Gita Verse 28, Chapter 7
yesham tvantagatam paapam janaanaam punyakarmanaam |
te dvandvamohanirmuktaa bhajante maam dridhavrataahaa || 28 ||
But, those people of meritorious actions whose sins have been exhausted, they, freed from the delusion of duality, worship me with firm determination.
yesham : those who
tu : but
antagatam : exhausted
paapam : sin
janaanaam : people
punyakarmanaam : meritorious actions
te : they
dvandvamoha : delusion of duality
nirmuktaa : freed
bhajante : worship
maam : me
dridhavrataahaa : firm determination
The delusion of duality, as we saw earlier, is a condition that we are cast into right from birth. This delusion further strengthens maaya that prevents us from accessing Ishvara. Having explained the condition of most people who are trapped in this situation, Shri Krishna now describes the people who have come out of maaya. He says that only those who have conducted enough meritorious acts and wiped out their sins acquire the firm resolution to directly access Ishvara.
Let us revisit what exactly is meant here by merits and sins. What is a sin? Any time that our mind and senses drag us into the world, and force us to conduct actions born out of selfish desire, we commit a sin. When this happens again and again, it adds to the moha or delusion that blocks our discrimination or viveka.
Conversely, whenever we perform an unselfish action that is in line with our svadharma or duty, we commit a merit. In doing so, we do not add to the stock of delusion, but in fact purify our mind.
Therefore, Shri Krishna says that only those who perform unselfish actions are fit to approach Ishvara. The message is clear: do your duty because it is the only way to contact Ishvara. Karma yoga, seen from this vantage point, reasserts its importance.
Next, Shri Krishna begins to conclude this chapter by planting the seed of the next chapter in two shlokas. They deal with the fundamental question of our ultimate liberation.
te dvandvamohanirmuktaa bhajante maam dridhavrataahaa || 28 ||
But, those people of meritorious actions whose sins have been exhausted, they, freed from the delusion of duality, worship me with firm determination.
yesham : those who
tu : but
antagatam : exhausted
paapam : sin
janaanaam : people
punyakarmanaam : meritorious actions
te : they
dvandvamoha : delusion of duality
nirmuktaa : freed
bhajante : worship
maam : me
dridhavrataahaa : firm determination
The delusion of duality, as we saw earlier, is a condition that we are cast into right from birth. This delusion further strengthens maaya that prevents us from accessing Ishvara. Having explained the condition of most people who are trapped in this situation, Shri Krishna now describes the people who have come out of maaya. He says that only those who have conducted enough meritorious acts and wiped out their sins acquire the firm resolution to directly access Ishvara.
Let us revisit what exactly is meant here by merits and sins. What is a sin? Any time that our mind and senses drag us into the world, and force us to conduct actions born out of selfish desire, we commit a sin. When this happens again and again, it adds to the moha or delusion that blocks our discrimination or viveka.
Conversely, whenever we perform an unselfish action that is in line with our svadharma or duty, we commit a merit. In doing so, we do not add to the stock of delusion, but in fact purify our mind.
Therefore, Shri Krishna says that only those who perform unselfish actions are fit to approach Ishvara. The message is clear: do your duty because it is the only way to contact Ishvara. Karma yoga, seen from this vantage point, reasserts its importance.
Next, Shri Krishna begins to conclude this chapter by planting the seed of the next chapter in two shlokas. They deal with the fundamental question of our ultimate liberation.
Saturday, June 23, 2012
Bhagavad Gita Verse 27, Chapter 7
ichchaadveshasamutthena dvandvamohena bhaarata |
sarvabhootani sammoham sarge yaanti parantapa || 27 ||
O Bhaarata, ever since the creation (of this world), all beings attain ignorance by the delusion born of duality, O Arjuna.
ichchaa : desire
dvesha : hatred
samutthena : born of
dvandva : duality
mohena : delusion
bhaarata : O Bhaarata
sarvabhootani : all beings
sammoham : deluded
sarge : creation
yaanti : attain
parantapa : O Parantapa
If someone says “I love my job” or “I love to go to this city” we have no doubt in understanding that there is satisfaction in that emotion of loving something. But if someone says “I hate my boss”, we may not admit it but there is satisfaction in expressing hatred as well. It is next to impossible for our mind to think of anything without a tinge of love or hate.
Shri Krishna says that the moment we are born, we are cast into this double or dualistic thinking. We can never think an integrated, holistic thought because we are forced to think is terms of likes and dislikes. We run after a certain object because we like it so much and cannot live without it. We finally acquire it. But once that happens, that we begin to dislike that very object that we could not live without. Ultimately every such pursuit results in sorrow.
So therefore, how do we get rid of our likes and dislikes, and begin to think holistically? Karma yoga is the answer. By relentlessly performing actions for the service of a higher ideal, we eliminate likes and dislikes to a great extent. Every sense organ has a like and dislike for its respective objects. That is an undeniable truth. But whether or not we fuel these likes and dislikes is up to us. Breaking away from the clutches of the sense organs prepares us for piercing the screen of maaya.
Now, if we summarize the shlokas so far, we have the entire problem laid in front of us. Maaya caused by our dualistic disposition blocks us, prevents us from accessing the true nature of Ishvara. Unless we gain this access, we are trapped in samsaara or earthly existence. What should we now do?
sarvabhootani sammoham sarge yaanti parantapa || 27 ||
O Bhaarata, ever since the creation (of this world), all beings attain ignorance by the delusion born of duality, O Arjuna.
ichchaa : desire
dvesha : hatred
samutthena : born of
dvandva : duality
mohena : delusion
bhaarata : O Bhaarata
sarvabhootani : all beings
sammoham : deluded
sarge : creation
yaanti : attain
parantapa : O Parantapa
If someone says “I love my job” or “I love to go to this city” we have no doubt in understanding that there is satisfaction in that emotion of loving something. But if someone says “I hate my boss”, we may not admit it but there is satisfaction in expressing hatred as well. It is next to impossible for our mind to think of anything without a tinge of love or hate.
Shri Krishna says that the moment we are born, we are cast into this double or dualistic thinking. We can never think an integrated, holistic thought because we are forced to think is terms of likes and dislikes. We run after a certain object because we like it so much and cannot live without it. We finally acquire it. But once that happens, that we begin to dislike that very object that we could not live without. Ultimately every such pursuit results in sorrow.
So therefore, how do we get rid of our likes and dislikes, and begin to think holistically? Karma yoga is the answer. By relentlessly performing actions for the service of a higher ideal, we eliminate likes and dislikes to a great extent. Every sense organ has a like and dislike for its respective objects. That is an undeniable truth. But whether or not we fuel these likes and dislikes is up to us. Breaking away from the clutches of the sense organs prepares us for piercing the screen of maaya.
Now, if we summarize the shlokas so far, we have the entire problem laid in front of us. Maaya caused by our dualistic disposition blocks us, prevents us from accessing the true nature of Ishvara. Unless we gain this access, we are trapped in samsaara or earthly existence. What should we now do?
Friday, June 22, 2012
Bhagavad Gita Verse 26, Chapter 7
vedaaham samateetaani vartamaanaani chaarjuna |
bhavishyaani cha bhootaani maam tu veda na kashchana || 26 ||
I know those beings who used to exist, who exist now, and who will exist in the future, O Arjuna, but no one knows me.
veda : know
aham : I
samateetaani : those who have existed
vartamaanaani : those that exist
cha : and
arjuna : O Arjuna
bhavishyaani : those who will exist
cha : and
bhootaani : beings
maam : I
tu : but
veda : know
na : not
kashchana : anyone
In continuing the topic of maaya, Shri Krishna makes it very clear that maaya or the limitations of space and time do not have any impact on Ishvara. He says that Ishvara does not identify with any one form, therefore he has knowledge of all forms in the past, present or future. In other words, Ishvara transcends time.
Earlier, Shri Krishna had said that Ishvara is like a string that goes through all the beads in a necklace, which is a poetic way of saying that Ishvara is beyond space. So therefore, we can conclude that Ishvara is beyond space and time.
Looking at it differently, we who inhabit the world of three dimensions cannot understand the dimensionless Ishvara. When viewing a live broadcast, we are conscious of the time aspect because we cannot know how the broadcast will end. But if we are viewing a recorded program, we have the ability to go backwards and forwards in time and see all the events regardless of when they took place. Time as a concept ceases to exist if we have that ability.
Similarly, from Ishvara’s standpoint, there is no such thing as the past, present or future, because the concept of time does not exist for him. That is how he can have knowledge of everyone that was alive, is alive and will be alive.
What is the implication for us? The only way to know Ishvara completely is to surrender to him and take refuge in him. This means knowing that we do not have an independent existence or power apart from Ishvara. We need to lose our identity in Ishvara, become one with Ishvara.
Now, if we know that Ishvara alone is the truth, that alone is going to give infinite happiness, why don’t we really strive to know that Ishvara? Why is it that we get stuck here and there?This is answered in the next shloka.
bhavishyaani cha bhootaani maam tu veda na kashchana || 26 ||
I know those beings who used to exist, who exist now, and who will exist in the future, O Arjuna, but no one knows me.
veda : know
aham : I
samateetaani : those who have existed
vartamaanaani : those that exist
cha : and
arjuna : O Arjuna
bhavishyaani : those who will exist
cha : and
bhootaani : beings
maam : I
tu : but
veda : know
na : not
kashchana : anyone
In continuing the topic of maaya, Shri Krishna makes it very clear that maaya or the limitations of space and time do not have any impact on Ishvara. He says that Ishvara does not identify with any one form, therefore he has knowledge of all forms in the past, present or future. In other words, Ishvara transcends time.
Earlier, Shri Krishna had said that Ishvara is like a string that goes through all the beads in a necklace, which is a poetic way of saying that Ishvara is beyond space. So therefore, we can conclude that Ishvara is beyond space and time.
Looking at it differently, we who inhabit the world of three dimensions cannot understand the dimensionless Ishvara. When viewing a live broadcast, we are conscious of the time aspect because we cannot know how the broadcast will end. But if we are viewing a recorded program, we have the ability to go backwards and forwards in time and see all the events regardless of when they took place. Time as a concept ceases to exist if we have that ability.
Similarly, from Ishvara’s standpoint, there is no such thing as the past, present or future, because the concept of time does not exist for him. That is how he can have knowledge of everyone that was alive, is alive and will be alive.
What is the implication for us? The only way to know Ishvara completely is to surrender to him and take refuge in him. This means knowing that we do not have an independent existence or power apart from Ishvara. We need to lose our identity in Ishvara, become one with Ishvara.
Now, if we know that Ishvara alone is the truth, that alone is going to give infinite happiness, why don’t we really strive to know that Ishvara? Why is it that we get stuck here and there?This is answered in the next shloka.
Thursday, June 21, 2012
Bhagavad Gita Verse 25, Chapter 7
naaham prakaashaha sarvasya yogamaayaasamaavritaha |
moodhoyam naabhijaanaati loko maamajamavyayam || 25 ||
Concealed by yoga maaya, I am not visible to everyone. Foolish people do not recognize me as unborn and unchanging.
na : not
aham : me
prakaashaha : visible
sarvasya : everyone
yogamaayaa : yoga maayaa
samaavritaha : concealed
moodhaha : foolish
ayam : this
na : do not
abhijaanaati : recognize
lokaha : people
maam : me
ajam : unborn
avyayam : unchanging
Earlier, Shri Krishna stated the fundamental problem that most people have with regards to understanding the nature of Ishvara. A mental limitation forces people to think of Ishvara as a visible, finite entity. Here, Shri Krishna provides the reason for this mental limitation. He says that Ishvara is hidden from us due to the power of maaya.
Our mind is trained to recognize two things: space and time. We can only see, hear, touch, smell and taste objects in space. We can also perceive changes in those objects, which is nothing but the time aspect. So, we are unable to perceive anything that is beyond space and time. We can say that space and time is maaya, or the three gunaas of prakriti known as sattva, rajas and tamas are maaya.
Shri Krishna says that Ishvara has disguised himself in a dress, as it were, made of maaya. Our senses can perceive only maaya. Therefore, we fail to comprehend Ishvara, who is beyond maaya, just like the light of the sun blinds us from seeing the sun itself. Those who think that only the visible is real and the invisible is unreal are called moodha or foolish. They fail to see the real nature of Ishvara which is beyond birth and death.
But if we cannot pierce through maaya, can Ishvara do so? We shall see next.
moodhoyam naabhijaanaati loko maamajamavyayam || 25 ||
Concealed by yoga maaya, I am not visible to everyone. Foolish people do not recognize me as unborn and unchanging.
na : not
aham : me
prakaashaha : visible
sarvasya : everyone
yogamaayaa : yoga maayaa
samaavritaha : concealed
moodhaha : foolish
ayam : this
na : do not
abhijaanaati : recognize
lokaha : people
maam : me
ajam : unborn
avyayam : unchanging
Earlier, Shri Krishna stated the fundamental problem that most people have with regards to understanding the nature of Ishvara. A mental limitation forces people to think of Ishvara as a visible, finite entity. Here, Shri Krishna provides the reason for this mental limitation. He says that Ishvara is hidden from us due to the power of maaya.
Our mind is trained to recognize two things: space and time. We can only see, hear, touch, smell and taste objects in space. We can also perceive changes in those objects, which is nothing but the time aspect. So, we are unable to perceive anything that is beyond space and time. We can say that space and time is maaya, or the three gunaas of prakriti known as sattva, rajas and tamas are maaya.
Shri Krishna says that Ishvara has disguised himself in a dress, as it were, made of maaya. Our senses can perceive only maaya. Therefore, we fail to comprehend Ishvara, who is beyond maaya, just like the light of the sun blinds us from seeing the sun itself. Those who think that only the visible is real and the invisible is unreal are called moodha or foolish. They fail to see the real nature of Ishvara which is beyond birth and death.
But if we cannot pierce through maaya, can Ishvara do so? We shall see next.
Wednesday, June 20, 2012
Bhagavad Gita Verse 24, Chapter 7
avyaktam vyaktimaapannam manyante maamabuddhayaha |
param bhaavamajaananto mamaavyayamanuttamam || 24 ||
The unintelligent, not knowing my unmanifest, supreme, incomparable and imperishable nature, believe that I assume a human form.
avyaktam : unmanifest
vyaktim : human form
aapannam : assume
manyante : believe
maama : me
abuddhayaha : unintelligent
param : supreme
bhaavam : nature
ajaanantaha : not knowing
mama : my
avyayam : imperishable
anuttamam : incomparable
“To one that holds a hammer, everything looks like a nail”. When we get used to a certain mode of thinking or behaving, it becomes a disadvantage because that mode of thinking begins to limit our perspective. We spend all of our waking life taking in information from the sense organs - the eyes, ears, nose, tongue and skin. Due to this constant exposure, we tend to perceive everything in terms of these 5 senses. Ultimately, these senses limit what we can perceive.
Shri Krishna, having described the finite goal-seeking mindset of most people, now clearly articulates the problem that they face. Limited by their finite intellect, limited by the prison of the 5 senses, people tend to view Ishvara as a finite entity. As if this is not unfortunate enough, they get so attached to their favourite deity that they sometimes begin to develop a fanatic attitude - “my god is better than your god” and so on. The true Ishvara is beyond all senses. Neither the mind nor our speech can reach it. Ishvara is beyond all names and forms.
But, many of us go to temples to worship deities. Even spiritual masters worship deities. How should we understand this? It is because deities in a temple are indicators or pointers to the infinite. An idol in the shape of a deity helps us focus our attention on the form of the deity. But this focusing of attention on the finite deity is a stepping stone to contemplating the true nature of Ishvara which is infinite, imperishable and supreme.
What is the real reason for the problem pointed out here? Why do most people think of Ishvara in finite terms? This is examined next.
param bhaavamajaananto mamaavyayamanuttamam || 24 ||
The unintelligent, not knowing my unmanifest, supreme, incomparable and imperishable nature, believe that I assume a human form.
avyaktam : unmanifest
vyaktim : human form
aapannam : assume
manyante : believe
maama : me
abuddhayaha : unintelligent
param : supreme
bhaavam : nature
ajaanantaha : not knowing
mama : my
avyayam : imperishable
anuttamam : incomparable
“To one that holds a hammer, everything looks like a nail”. When we get used to a certain mode of thinking or behaving, it becomes a disadvantage because that mode of thinking begins to limit our perspective. We spend all of our waking life taking in information from the sense organs - the eyes, ears, nose, tongue and skin. Due to this constant exposure, we tend to perceive everything in terms of these 5 senses. Ultimately, these senses limit what we can perceive.
Shri Krishna, having described the finite goal-seeking mindset of most people, now clearly articulates the problem that they face. Limited by their finite intellect, limited by the prison of the 5 senses, people tend to view Ishvara as a finite entity. As if this is not unfortunate enough, they get so attached to their favourite deity that they sometimes begin to develop a fanatic attitude - “my god is better than your god” and so on. The true Ishvara is beyond all senses. Neither the mind nor our speech can reach it. Ishvara is beyond all names and forms.
But, many of us go to temples to worship deities. Even spiritual masters worship deities. How should we understand this? It is because deities in a temple are indicators or pointers to the infinite. An idol in the shape of a deity helps us focus our attention on the form of the deity. But this focusing of attention on the finite deity is a stepping stone to contemplating the true nature of Ishvara which is infinite, imperishable and supreme.
What is the real reason for the problem pointed out here? Why do most people think of Ishvara in finite terms? This is examined next.
Tuesday, June 19, 2012
Bhagavad Gita Verse 23, Chapter 7
antavattu phalam teshaam tadbhavatyalpamedhasaam |
devaandevayajo yaanti madbhaktaa yaanti maamapi || 23 ||
But, those with finite intellect obtain a perishable result. Worshippers of deities obtain those deities, (and) my devotees obtain me alone.
antavat : perishable
tu : but
phalam : result
teshaam : of those
tat : that
bhavati : obtain
alpamedhasaam : people of finite intellect
devaan : deities
devayajaha : those who worship
yaanti : obtain
madbhaktaaha : my devotee
yaanti : obtain
maam : me
api : alone
We saw that there were two kinds of devotees - those who pursue finite goals and those who pursue the infinite. Earlier, Shri Krishna said that there was nothing wrong with pursuing finite goals as long as such devotees eventually involve towards pursuing the infinite.
Why do most devotees contact a deity, someone or something that is higher than them? It is to acquire or obtain a goal that will relieve them of their finitude. Let’s say they worship a deity and manage to obtain the object that they desire. Shri Krishna says that no matter what object is acquired, it will perish at some point. In other words, that object will be time-bound or space-bound. It will make the person happy for a short amount of time, after which he will begin to feel finite and consequently unhappy. The cycle of seeking another finite goal will start all over again.
Devotees who do not see the folly of repeatedly acquiring finite things are termed “alpa-medhasaa” or finite-minded by Shri Krishna. They will never be free of sorrow but will manage to suppress it temporarily. They are deprived of the knowledge which indicates the true nature of Ishvara. That is why we should never stop enquiring into the reality of things, and try to look beyond the material world for the real answers to our problems.
Shri Krishna goes on to say that those who worship deities may eventually obtain the favour of the deity, who will shower them with his grace. Though commendable, this outcome will still be futile, because the deity is still a finite entity. Only those who seek the infinite Ishvara will gain infinitude by which their sense of finitude or incompleteness will be taken care of once and for all.
So then, there has to be reason why most people do not seek infinitude. This is taken up next.
devaandevayajo yaanti madbhaktaa yaanti maamapi || 23 ||
But, those with finite intellect obtain a perishable result. Worshippers of deities obtain those deities, (and) my devotees obtain me alone.
antavat : perishable
tu : but
phalam : result
teshaam : of those
tat : that
bhavati : obtain
alpamedhasaam : people of finite intellect
devaan : deities
devayajaha : those who worship
yaanti : obtain
madbhaktaaha : my devotee
yaanti : obtain
maam : me
api : alone
We saw that there were two kinds of devotees - those who pursue finite goals and those who pursue the infinite. Earlier, Shri Krishna said that there was nothing wrong with pursuing finite goals as long as such devotees eventually involve towards pursuing the infinite.
Why do most devotees contact a deity, someone or something that is higher than them? It is to acquire or obtain a goal that will relieve them of their finitude. Let’s say they worship a deity and manage to obtain the object that they desire. Shri Krishna says that no matter what object is acquired, it will perish at some point. In other words, that object will be time-bound or space-bound. It will make the person happy for a short amount of time, after which he will begin to feel finite and consequently unhappy. The cycle of seeking another finite goal will start all over again.
Devotees who do not see the folly of repeatedly acquiring finite things are termed “alpa-medhasaa” or finite-minded by Shri Krishna. They will never be free of sorrow but will manage to suppress it temporarily. They are deprived of the knowledge which indicates the true nature of Ishvara. That is why we should never stop enquiring into the reality of things, and try to look beyond the material world for the real answers to our problems.
Shri Krishna goes on to say that those who worship deities may eventually obtain the favour of the deity, who will shower them with his grace. Though commendable, this outcome will still be futile, because the deity is still a finite entity. Only those who seek the infinite Ishvara will gain infinitude by which their sense of finitude or incompleteness will be taken care of once and for all.
So then, there has to be reason why most people do not seek infinitude. This is taken up next.
Monday, June 18, 2012
Bhagavad Gita Verse 22, Chapter 7
sa tayaa shraddhayaa yuktastasyaaraadhanameehate |
labhate cha tataha kaamaanmayaiva vihitaanhi taan || 22 ||
Engaged with faith, that person worships that deity and his desire is fulfilled, but that fulfillment is delivered only through me.
saha : that person
tayaa : that
shraddhayaa : with faith
yuktaha : engaged
tasya : that deity
araadhanam : worship
eehate : performs
labhate : fulfilled
cha : and
tataha : his
kaamaan : desire
mayaa : through me
eva : only
vihitaan : delivered
hi : but
taan : that fulfillment
When someone chooses to pursue a finite or a worldly goal, they run towards a finite deity instead of going towards Ishvara. We saw this in the previous shlokas. Shri Krishna continues that point here by saying that Ishvara does not object when devotee seeks a finite goal from a finite deity. In fact, he strengthens that devotee’s faith by delivering what the devotee asks of the deity.
Faith is a process that most of us do not fully comprehend. But it is a reality. Even in the medical profession, placebos or pills made of inactive ingredients such as sugar are known to cure patients by sheer power of faith.
So Shri Krishna says that even if a devotee approaches a deity with a finite goal, Ishvara is ready to deliver that goal as long as the devotee’s faith in the deity is strong. By fulfilling finite desires through the lower deities, Ishvara hopes that the devotee will learn to further subdue his ego. One cannot have an increase in faith without a decrease in ego.
As desires are sought with greater and greater faith, and the corresponding desires are fulfilled, the devotee’s faith increases. This process has the potential to result in the spiritual evolution of that devotee. He will evolve from seeking finite goals to seeking the infinite - Ishvara himself.
This is the ideal state, but it is totally up to the devotee to make that transition. Unfortunately, most devotees get stuck in the pursuit of finite goals, as we shall see in the next shloka.
labhate cha tataha kaamaanmayaiva vihitaanhi taan || 22 ||
Engaged with faith, that person worships that deity and his desire is fulfilled, but that fulfillment is delivered only through me.
saha : that person
tayaa : that
shraddhayaa : with faith
yuktaha : engaged
tasya : that deity
araadhanam : worship
eehate : performs
labhate : fulfilled
cha : and
tataha : his
kaamaan : desire
mayaa : through me
eva : only
vihitaan : delivered
hi : but
taan : that fulfillment
When someone chooses to pursue a finite or a worldly goal, they run towards a finite deity instead of going towards Ishvara. We saw this in the previous shlokas. Shri Krishna continues that point here by saying that Ishvara does not object when devotee seeks a finite goal from a finite deity. In fact, he strengthens that devotee’s faith by delivering what the devotee asks of the deity.
Faith is a process that most of us do not fully comprehend. But it is a reality. Even in the medical profession, placebos or pills made of inactive ingredients such as sugar are known to cure patients by sheer power of faith.
So Shri Krishna says that even if a devotee approaches a deity with a finite goal, Ishvara is ready to deliver that goal as long as the devotee’s faith in the deity is strong. By fulfilling finite desires through the lower deities, Ishvara hopes that the devotee will learn to further subdue his ego. One cannot have an increase in faith without a decrease in ego.
As desires are sought with greater and greater faith, and the corresponding desires are fulfilled, the devotee’s faith increases. This process has the potential to result in the spiritual evolution of that devotee. He will evolve from seeking finite goals to seeking the infinite - Ishvara himself.
This is the ideal state, but it is totally up to the devotee to make that transition. Unfortunately, most devotees get stuck in the pursuit of finite goals, as we shall see in the next shloka.
Sunday, June 17, 2012
Bhagavad Gita Verse 21, Chapter 7
yo yo yaam yaam tanum bhaktaha shraddhayaarchitumicchati |
tasya tasyaachalaam shraddhaam taameva vidadhaamyaham || 21 ||
Whichever devotee desires to faithfully worship a particular form, I fortify his faith in exactly that (form).
yaha, yaha : whosoever
yaam, yaam : whichever
tanum : form
bhaktaha : devotee
shraddhaya : faithfully
architum : worship
icchati : desires
tasya,tasya : that
achalaam : firm
shraddhaam : faith
taam : in that
eva : exactly
vidadhaami : make
aham : I
The chapter so far dealt with the notion of the infinite Ishvara’s ability to bless us with infinitude. But Shri Krishna recognized that not all devotees have the vision of pursuing that infinite Ishvara. That is why they worship finite, localized forms of Ishvara in the form of deities such as Ganesha, Saraswati and so on.
So in this shloka, Shri Krishna offers a ray of hope for such devotees. Even if we worship a finite deity with a finite goal, Ishvara will ensure that our finite goals are awarded to us. In doing so, Ishvara will strengthen our faith in that deity.
There is nothing wrong in asking for something finite. All notions of spirituality, no matter how finite the goal, are equally valid. They have the power to lift us from our egoic centre towards the universal.
For example, if we ask Saraswati for success in our exams, it is Ishvara who delivers that success through Saraswati. Saraswati becomes the channel through which Ishvara works. He is the running the whole show, as it were. But more important than the delivery of our desire is faith. Ishvara ensures that our faith in Saraswati is strengthened. It is because there will come a when that faith will be eventually turned towards Ishvara. More about this faith is mentioned next.
tasya tasyaachalaam shraddhaam taameva vidadhaamyaham || 21 ||
Whichever devotee desires to faithfully worship a particular form, I fortify his faith in exactly that (form).
yaha, yaha : whosoever
yaam, yaam : whichever
tanum : form
bhaktaha : devotee
shraddhaya : faithfully
architum : worship
icchati : desires
tasya,tasya : that
achalaam : firm
shraddhaam : faith
taam : in that
eva : exactly
vidadhaami : make
aham : I
The chapter so far dealt with the notion of the infinite Ishvara’s ability to bless us with infinitude. But Shri Krishna recognized that not all devotees have the vision of pursuing that infinite Ishvara. That is why they worship finite, localized forms of Ishvara in the form of deities such as Ganesha, Saraswati and so on.
So in this shloka, Shri Krishna offers a ray of hope for such devotees. Even if we worship a finite deity with a finite goal, Ishvara will ensure that our finite goals are awarded to us. In doing so, Ishvara will strengthen our faith in that deity.
There is nothing wrong in asking for something finite. All notions of spirituality, no matter how finite the goal, are equally valid. They have the power to lift us from our egoic centre towards the universal.
For example, if we ask Saraswati for success in our exams, it is Ishvara who delivers that success through Saraswati. Saraswati becomes the channel through which Ishvara works. He is the running the whole show, as it were. But more important than the delivery of our desire is faith. Ishvara ensures that our faith in Saraswati is strengthened. It is because there will come a when that faith will be eventually turned towards Ishvara. More about this faith is mentioned next.
Saturday, June 16, 2012
Bhagavad Gita Verse 20, Chapter 7
kamaistaistairhritajnyaanaahaa prapadyantenyadevataahaa |
tam tam niyamamaasthaaya prakrityaa niyataahaa svayaa || 20 ||
They, whose knowledge has been usurped by desires, seek refuge of other deities. They resort to rites, compelled by their own nature.
kamaihi : desires
taihi, taihi : those
hritajnyaanaahaa : they whose knowledge has been usurped
prapadyante : seek refuge
anya : other
devataahaa : deities
tam, tam : those
niyamam : rites
aasthaaya : resort
prakrityaa : nature
niyataahaa : compelled
svayaa : their own
Shri Krishna praised the wise devotee’s quest for the infinite Ishvara in the previous shlokas. He now proceeds to describe the other category of devotees. These devotees feel a sense of incompleteness. They keep looking for finite things such as people, objects and situations to make themselves feel complete. Shri Krishna says that such devotees, compelled by their nature, seek the refuge of finite deities. They do so because their discrimination is usurped by the force of their desires.
First, let us look at what is meant by usurping of knowledge by desires. We have seen the example earlier of a family walking through a shopping mall. The husband and the wife see the exact same shops. Both their intellects give them the same knowledge of objects. In other words, both of them recognize that “this is a nice outfit” and “this is an Ipod”. But their behaviour towards these objects will be different due to the difference in their respective desires. The husband will think “I want that Ipod” whereas the wife will think “I want that outfit”.
Now, unlike the wise devotees, such devotees still have not shifted their focus towards the ultimate goal that will give them infinitude - Ishvara. They still harbour desires for material objects, people and situations that prevents them from contacting the infinite. So then, due to the force of their desires, they look for something finite to give them happiness. To that end, they propitiate deities that will give them their finite objects of desire. They approach Lord Ganesha to remove obstacles in their line of work, for example.
Their situation is no different than a businessman who wants to build a factory. He will have to appease the local minister to get land clearances. He will have to appease the local union leader to ensure the smooth running of his factory. He will have to appease his customers so that they will keep placing orders for his goods. But in doing so, he will have to dance to their tune. He may have to give someone’s son-in-law a job in his factory, and so on and so forth. Similarly, in order to propitiate these deities, we may also have to follow prescribed rites and rituals that are specific to each deity.
Shri Krishna says that even if pursuing limited or finite goals is not the way to go, Ishvara will still demonstrate compassion towards such devotees, indicated by the next shloka.
tam tam niyamamaasthaaya prakrityaa niyataahaa svayaa || 20 ||
They, whose knowledge has been usurped by desires, seek refuge of other deities. They resort to rites, compelled by their own nature.
kamaihi : desires
taihi, taihi : those
hritajnyaanaahaa : they whose knowledge has been usurped
prapadyante : seek refuge
anya : other
devataahaa : deities
tam, tam : those
niyamam : rites
aasthaaya : resort
prakrityaa : nature
niyataahaa : compelled
svayaa : their own
Shri Krishna praised the wise devotee’s quest for the infinite Ishvara in the previous shlokas. He now proceeds to describe the other category of devotees. These devotees feel a sense of incompleteness. They keep looking for finite things such as people, objects and situations to make themselves feel complete. Shri Krishna says that such devotees, compelled by their nature, seek the refuge of finite deities. They do so because their discrimination is usurped by the force of their desires.
First, let us look at what is meant by usurping of knowledge by desires. We have seen the example earlier of a family walking through a shopping mall. The husband and the wife see the exact same shops. Both their intellects give them the same knowledge of objects. In other words, both of them recognize that “this is a nice outfit” and “this is an Ipod”. But their behaviour towards these objects will be different due to the difference in their respective desires. The husband will think “I want that Ipod” whereas the wife will think “I want that outfit”.
Now, unlike the wise devotees, such devotees still have not shifted their focus towards the ultimate goal that will give them infinitude - Ishvara. They still harbour desires for material objects, people and situations that prevents them from contacting the infinite. So then, due to the force of their desires, they look for something finite to give them happiness. To that end, they propitiate deities that will give them their finite objects of desire. They approach Lord Ganesha to remove obstacles in their line of work, for example.
Their situation is no different than a businessman who wants to build a factory. He will have to appease the local minister to get land clearances. He will have to appease the local union leader to ensure the smooth running of his factory. He will have to appease his customers so that they will keep placing orders for his goods. But in doing so, he will have to dance to their tune. He may have to give someone’s son-in-law a job in his factory, and so on and so forth. Similarly, in order to propitiate these deities, we may also have to follow prescribed rites and rituals that are specific to each deity.
Shri Krishna says that even if pursuing limited or finite goals is not the way to go, Ishvara will still demonstrate compassion towards such devotees, indicated by the next shloka.
Friday, June 15, 2012
Bhagavad Gita Verse 19, Chapter 7
bahoonaam janmanaamante jnyaanavaanmaam prapadyate |
vaasudevaha sarvamiti sa mahaatmaa sudurlabhaha || 19 ||
At the end of several births, the wise one seeks my refuge knowing that Vaasudev is everything. Such an individual is supreme and extremely rare.
bahoonaam : several
janmanaam : births
ante : end of
jnyaanavaan : the wise one
maam : my
prapadyate : seeks refuge
vaasudevaha : Vaasudev
sarvam : everything is
iti : in this manner
saha : he
mahaatmaa : supreme individual
sudurlabhaha : extremely rare
Shri Krishna previously pointed out that the wise devotee is special because he does not use Ishvara to gain anything else but Ishvara. He treats Ishvara no different than his own self. Here, Shri Krishna emphasizes the fact that such people, who know that the ultimate cause of everything is Ishvara, are extremely rare and exalted. In fact, it has taken them several lives worth of effort to get to this stage.
Let us examine the nature of this effort that has led to this vision of the wise devotee. This effort is of two types - the dawning of knowledge that there is a single cause behind everything, and the surrender of one’s ego to that single cause or Ishvara. There is no specific order in which these can happen first, but both are necessary. The individual who has gone through so much effort to get to this stage is most certainly rare and privileged.
Now, we need to be careful in how we interpret the second half of this shloka. “Vaasudev” means one who resides in all, as well as one in whom everything and everyone resides. In other words, the phrase “Vaasudev is everything” denotes “Ishvara is everything”. If we get stuck with the image of “Vaasudev”, if we forget that Vaasudev is an indicator for the one Ishvara, we will begin to develop a fanatic attitude towards people who worship other deities.
Next, Shri Krishna elaborates on the topic of worship for finite gain.
vaasudevaha sarvamiti sa mahaatmaa sudurlabhaha || 19 ||
At the end of several births, the wise one seeks my refuge knowing that Vaasudev is everything. Such an individual is supreme and extremely rare.
bahoonaam : several
janmanaam : births
ante : end of
jnyaanavaan : the wise one
maam : my
prapadyate : seeks refuge
vaasudevaha : Vaasudev
sarvam : everything is
iti : in this manner
saha : he
mahaatmaa : supreme individual
sudurlabhaha : extremely rare
Shri Krishna previously pointed out that the wise devotee is special because he does not use Ishvara to gain anything else but Ishvara. He treats Ishvara no different than his own self. Here, Shri Krishna emphasizes the fact that such people, who know that the ultimate cause of everything is Ishvara, are extremely rare and exalted. In fact, it has taken them several lives worth of effort to get to this stage.
Let us examine the nature of this effort that has led to this vision of the wise devotee. This effort is of two types - the dawning of knowledge that there is a single cause behind everything, and the surrender of one’s ego to that single cause or Ishvara. There is no specific order in which these can happen first, but both are necessary. The individual who has gone through so much effort to get to this stage is most certainly rare and privileged.
Now, we need to be careful in how we interpret the second half of this shloka. “Vaasudev” means one who resides in all, as well as one in whom everything and everyone resides. In other words, the phrase “Vaasudev is everything” denotes “Ishvara is everything”. If we get stuck with the image of “Vaasudev”, if we forget that Vaasudev is an indicator for the one Ishvara, we will begin to develop a fanatic attitude towards people who worship other deities.
Next, Shri Krishna elaborates on the topic of worship for finite gain.
Thursday, June 14, 2012
Bhagavad Gita Verse 18, Chapter 7
udaaraaha sarva evaite jnyaanee tvaatmaiva me matam |
aasthitaha sa hi yuktaatmaa maamevaanuttamaam gatim || 18 ||
All those are certainly sincere, but only the wise one is my own self, in my opinion. For, he engages to become established in me only as the ultimate goal.
udaaraaha : sincere
sarva : all
eva : certainly
ite : those
jnyaanee : the wise one
tu : but
aatmaa : self
eva : only
me : my
matam : opinion
aasthitaha : established
saha : he
hi : for
yuktaatmaa : he engages
maam : me
eva : only
anuttamaam : ultimate
gatim : goal
So far, Shri Krishna enumerated four types of devotees and singled out one of them, the wise one, as the most special type of devotee. This is because the wise devotee does not approach Ishvara for something else. He approaches Ishvara to gain only Ishvara and nothing else. Here, Shri Krishna adds another reason for singling out the wise devotee as special. The wise devotee considers Ishvara as his own self and not as another object.
First, let us look at the sense of oneness aspect. What is different between a good friend and an acquaintance? There is always a sense of “otherness” between ourselves and the acquaintance, but there is a sense of oneness with the good friend. We see this in a lot of proverbs: “a friend in need is a friend indeed”, “my house is your house” on so on. The ultimate closeness with a friend is when we do not see any difference between doing something for ourselves, and doing something for our friend. In other words, we see our friend as our own self.
Similarly, whenever we expect something from God, we are by definition treating him as someone different from our own self. Shri Krishna says that he prefers if we treat him as our own self. Such kind of devotion, where the seeker plants himself in Ishvara day in and day out, and melts his existence into Ishvara’s cosmic existence, is the greatest kind of devotion. This is also known as ekabhakti or advaita, where there is no duality between devotee and Ishvara.
However, the reality is different. Most of us consider Ishvara as different than ourselves. One colourful illustration of this is found in the Hindi phrase “bhee aur hee siddhanta” which means “also philosophy” vs “only philosophy”. In other words, we love material objects and Ishvara “also”. Shri Krishna says that we should love Ishvara “only” and not “also”.
Now, this does not mean that Ishvara gives second class treatment to the other three types of devotees. Shri Krishna says that those other devotees are “udaaraha” or sincere. Ishvara is affectionate towards all of them.
Having pointed out the unique aspects of the wise devotee, Shri Krishna highlights the scarcity of wise devotees in the next shloka.
aasthitaha sa hi yuktaatmaa maamevaanuttamaam gatim || 18 ||
All those are certainly sincere, but only the wise one is my own self, in my opinion. For, he engages to become established in me only as the ultimate goal.
udaaraaha : sincere
sarva : all
eva : certainly
ite : those
jnyaanee : the wise one
tu : but
aatmaa : self
eva : only
me : my
matam : opinion
aasthitaha : established
saha : he
hi : for
yuktaatmaa : he engages
maam : me
eva : only
anuttamaam : ultimate
gatim : goal
So far, Shri Krishna enumerated four types of devotees and singled out one of them, the wise one, as the most special type of devotee. This is because the wise devotee does not approach Ishvara for something else. He approaches Ishvara to gain only Ishvara and nothing else. Here, Shri Krishna adds another reason for singling out the wise devotee as special. The wise devotee considers Ishvara as his own self and not as another object.
First, let us look at the sense of oneness aspect. What is different between a good friend and an acquaintance? There is always a sense of “otherness” between ourselves and the acquaintance, but there is a sense of oneness with the good friend. We see this in a lot of proverbs: “a friend in need is a friend indeed”, “my house is your house” on so on. The ultimate closeness with a friend is when we do not see any difference between doing something for ourselves, and doing something for our friend. In other words, we see our friend as our own self.
Similarly, whenever we expect something from God, we are by definition treating him as someone different from our own self. Shri Krishna says that he prefers if we treat him as our own self. Such kind of devotion, where the seeker plants himself in Ishvara day in and day out, and melts his existence into Ishvara’s cosmic existence, is the greatest kind of devotion. This is also known as ekabhakti or advaita, where there is no duality between devotee and Ishvara.
However, the reality is different. Most of us consider Ishvara as different than ourselves. One colourful illustration of this is found in the Hindi phrase “bhee aur hee siddhanta” which means “also philosophy” vs “only philosophy”. In other words, we love material objects and Ishvara “also”. Shri Krishna says that we should love Ishvara “only” and not “also”.
Now, this does not mean that Ishvara gives second class treatment to the other three types of devotees. Shri Krishna says that those other devotees are “udaaraha” or sincere. Ishvara is affectionate towards all of them.
Having pointed out the unique aspects of the wise devotee, Shri Krishna highlights the scarcity of wise devotees in the next shloka.
Wednesday, June 13, 2012
Bhagavad Gita Verse 17, Chapter 7
teshaam jnyaanee nityayukta ekabhaktirvishishyate |
priyo hi jnyaaninotyarthamaham sa cha mama priyaha || 17 ||
Among those, the wise one who is constantly connected with single-pointed devotion is special, for I am dear to him, and he is dear to me.
teshaam : among those
jnyaanee : the wise one
nityayuktaha : constantly connected
ekabhaktihi : single-pointed devotion
vishishyate : is special
priyaha : dear
hi : for
jnyaaninaha : wise
atyartham : extremely
aham : I am
saha : he
cha : and
mama : me
priyaha : dear
Previously, Shri Krishna enumerated the four types of devotees that seek Ishvara’s refuge. Now, Shri Krishna says that the wise devotee is special among the four types of devotees. The wise devotee is always striving to be connected with him. Shri Krishna gives the reason for the special nature of this devotee in this and the next shloka.
A wise devotee has gone through a lot of ups and downs in life like anyone else. But he has taken the time to accurately analyze his situation. He has come to the conclusion that no matter what he gains - a new job, new house, investments and so on - he is still left with a sense of incompleteness. Unlike the other three types of devotees that seek something finite, he wants to go beyond finite things. In other words, he is seeking infinitude.
Having come to this conclusion, his search for infinitude has culminated in Ishvara. He intuitively knows that it is Ishvara that is going to give him infinitude. He then takes to the path of spirituality from the very early stages: karmayoga for purification of the mind, followed by meditation for single-pointedness of mind, hoping eventually to culminate in attainment of the infinite Ishvara.
There is another reason for the special nature of the wise devotee, which we shall see next.
priyo hi jnyaaninotyarthamaham sa cha mama priyaha || 17 ||
Among those, the wise one who is constantly connected with single-pointed devotion is special, for I am dear to him, and he is dear to me.
teshaam : among those
jnyaanee : the wise one
nityayuktaha : constantly connected
ekabhaktihi : single-pointed devotion
vishishyate : is special
priyaha : dear
hi : for
jnyaaninaha : wise
atyartham : extremely
aham : I am
saha : he
cha : and
mama : me
priyaha : dear
Previously, Shri Krishna enumerated the four types of devotees that seek Ishvara’s refuge. Now, Shri Krishna says that the wise devotee is special among the four types of devotees. The wise devotee is always striving to be connected with him. Shri Krishna gives the reason for the special nature of this devotee in this and the next shloka.
A wise devotee has gone through a lot of ups and downs in life like anyone else. But he has taken the time to accurately analyze his situation. He has come to the conclusion that no matter what he gains - a new job, new house, investments and so on - he is still left with a sense of incompleteness. Unlike the other three types of devotees that seek something finite, he wants to go beyond finite things. In other words, he is seeking infinitude.
Having come to this conclusion, his search for infinitude has culminated in Ishvara. He intuitively knows that it is Ishvara that is going to give him infinitude. He then takes to the path of spirituality from the very early stages: karmayoga for purification of the mind, followed by meditation for single-pointedness of mind, hoping eventually to culminate in attainment of the infinite Ishvara.
There is another reason for the special nature of the wise devotee, which we shall see next.
Tuesday, June 12, 2012
Bhagavad Gita Verse 16, Chapter 7
chaturvidhaa bhajante maam janaaha sukritinorjuna |
aarto jignyaasurarthaarthee jnyaanee cha bharatarshabha || 16 ||
Four types of people who perform good actions worship me, O Arjuna - the distressed, the inquisitive, the profit-minded and the wise, O scion of the Bharataas.
chaturvidhaaha : four types
bhajante : worship
maam : me
janaaha : people
sukritinaha : who perform good actions
arjuna : O Arjuna
aartaha : those who are in distress
jignyaasuhi : the inquisitive
arthaarthee : profit-minded
jnyaanee : wise
cha : and
bharatarshabha : O scion of the Bharataas
Shri Krishna is a methodical teacher. He loves to categorize and classify knowledge. In the previous shloka, he defined people who are blinded by maaya as “dushkritinaha” - those who commit wrong or evil actions. Such people cannot contact Ishvara. In this shloka, he adds the second category of people - those who perform good actions, “sukritinaha”. He then further classifies these devotees of Ishvara into four types.
The first type of devotee is the “aarta” or the distressed. When such devotees are in trouble, when they have a health condition, when they have a monetary problem, when they are anxious about the result of the final exam, when there is nowhere else to go, they approach Ishvara for help. Usually, such devotees would not have remembered Ishvara if they were well off, if they had no source of affliction. Regardless, Ishvara accepts them as his devotees.
The second type of devotee is the “jignyaasu” or the inquisitive. Such people are seeking knowledge in all of its various aspects: economic knowledge, scientific knowledge, artistic knowledge and even spiritual knowledge. They worship Saraswati as the goddess of knowledge.
The third type of devotee is the “arthaarthee”. Many commentators interpret this word as one who is desirous of “artha”, which is profit or material gains. However, if we assume that the four types of devotees are arranged in order of importance, then “artha” could mean “purushaartha” which comprises dharma, artha, kaama (desire) and moksha (liberation). In other words, such a devotee has realized that he needs to use all his time and resources on this world to attain liberation.
Finally, the fourth type of devotee is the “jnyaani” or the wise one. He is the one who realized that there is nothing other than god. He sees god in everything. Therefore, he does not want god for some other purpose. He wants god and nothing else. There are no other desires or ulterior motives in such a devotee.
Are all four devotees alike? Or is there one in particular that Shri Krishna prefers?
aarto jignyaasurarthaarthee jnyaanee cha bharatarshabha || 16 ||
Four types of people who perform good actions worship me, O Arjuna - the distressed, the inquisitive, the profit-minded and the wise, O scion of the Bharataas.
chaturvidhaaha : four types
bhajante : worship
maam : me
janaaha : people
sukritinaha : who perform good actions
arjuna : O Arjuna
aartaha : those who are in distress
jignyaasuhi : the inquisitive
arthaarthee : profit-minded
jnyaanee : wise
cha : and
bharatarshabha : O scion of the Bharataas
Shri Krishna is a methodical teacher. He loves to categorize and classify knowledge. In the previous shloka, he defined people who are blinded by maaya as “dushkritinaha” - those who commit wrong or evil actions. Such people cannot contact Ishvara. In this shloka, he adds the second category of people - those who perform good actions, “sukritinaha”. He then further classifies these devotees of Ishvara into four types.
The first type of devotee is the “aarta” or the distressed. When such devotees are in trouble, when they have a health condition, when they have a monetary problem, when they are anxious about the result of the final exam, when there is nowhere else to go, they approach Ishvara for help. Usually, such devotees would not have remembered Ishvara if they were well off, if they had no source of affliction. Regardless, Ishvara accepts them as his devotees.
The second type of devotee is the “jignyaasu” or the inquisitive. Such people are seeking knowledge in all of its various aspects: economic knowledge, scientific knowledge, artistic knowledge and even spiritual knowledge. They worship Saraswati as the goddess of knowledge.
The third type of devotee is the “arthaarthee”. Many commentators interpret this word as one who is desirous of “artha”, which is profit or material gains. However, if we assume that the four types of devotees are arranged in order of importance, then “artha” could mean “purushaartha” which comprises dharma, artha, kaama (desire) and moksha (liberation). In other words, such a devotee has realized that he needs to use all his time and resources on this world to attain liberation.
Finally, the fourth type of devotee is the “jnyaani” or the wise one. He is the one who realized that there is nothing other than god. He sees god in everything. Therefore, he does not want god for some other purpose. He wants god and nothing else. There are no other desires or ulterior motives in such a devotee.
Are all four devotees alike? Or is there one in particular that Shri Krishna prefers?
Monday, June 11, 2012
Bhagavad Gita Verse 15, Chapter 7
na maam dushkritino moodhaahaa prapadyante naraadhamaahaa |
maayayaapahyatajnyaanaa aasuram bhaavamaashritaahaa || 15 ||
Wretched and deluded evildoers do not seek my refuge. Those whose wisdom has been abducted by maaya take support of devilish tendencies.
na : do not
maam : my
dushkritinaha : evildoers
moodhaahaa : deluded
prapadyante : seek refuge
naraadhamaahaa : wretched
maayayaa : through maayaa
apahyatajnyaanaa : those whose wisdom has been abducted
aasuram : devilish
bhaavam : tendencies
aashritaahaa : take support
Previously, Shri Krishna said that only those who take the refuge of Ishvara can cross over maaya. But, many people fail to follow this instruction. Instead, their wisdom is usurped by maaya. Maaya veils Ishvara, causing people to think that they don’t have to associate with Ishvara. Shri Krishna says that these people are not just deluded or ignorant, they are wretched, they are evil doers and are the lowest among human beings.
First of all, there are people who are somewhat deluded by maaya. They spend their lives running after material objects and possessions because they find joy in doing so. But they do so without causing any harm to anybody. Next, there are people who are even more deluded, who don’t hesitate to break the law in their pursuit of material objects. Finally, there are the worst kind of people who will resort to taking another’s life for their material fulfillment.
Having thus categorized people who are deluded by maaya, Shri Krishna calls their nature “aasuri” or devilish. Our goal should not to show up in this category. So then, what kind of people seek out Ishvara? This is taken up next.
maayayaapahyatajnyaanaa aasuram bhaavamaashritaahaa || 15 ||
Wretched and deluded evildoers do not seek my refuge. Those whose wisdom has been abducted by maaya take support of devilish tendencies.
na : do not
maam : my
dushkritinaha : evildoers
moodhaahaa : deluded
prapadyante : seek refuge
naraadhamaahaa : wretched
maayayaa : through maayaa
apahyatajnyaanaa : those whose wisdom has been abducted
aasuram : devilish
bhaavam : tendencies
aashritaahaa : take support
Previously, Shri Krishna said that only those who take the refuge of Ishvara can cross over maaya. But, many people fail to follow this instruction. Instead, their wisdom is usurped by maaya. Maaya veils Ishvara, causing people to think that they don’t have to associate with Ishvara. Shri Krishna says that these people are not just deluded or ignorant, they are wretched, they are evil doers and are the lowest among human beings.
First of all, there are people who are somewhat deluded by maaya. They spend their lives running after material objects and possessions because they find joy in doing so. But they do so without causing any harm to anybody. Next, there are people who are even more deluded, who don’t hesitate to break the law in their pursuit of material objects. Finally, there are the worst kind of people who will resort to taking another’s life for their material fulfillment.
Having thus categorized people who are deluded by maaya, Shri Krishna calls their nature “aasuri” or devilish. Our goal should not to show up in this category. So then, what kind of people seek out Ishvara? This is taken up next.
Sunday, June 10, 2012
Bhagavad Gita Verse 14, Chapter 7
daivee hyeshaa gunamayee mama maayaa duratyayaa |
maameva ye prapadyante maayaametaam taranti te || 14 ||
For this, my divine maaya, comprised of the gunaas, is hard to cross. Only they who seek my refuge, cross over my maaya.
daivee : divine
hi : for
eshaa : this
gunamayee : of the gunaas
mama : my
maayaa : maayaa
duratyayaa : hard to cross
maam : my
eva : only
ye : those
prapadyante : seeks my refuge
maayaam : maaya
etaam : this
taranti : crosses over
te : they
At this point in the seventh chapter, Shri Krishna has framed an interesting problem for us. If our mind with its senses is attracted to sense objects because of the play of the three gunaas, and if Ishvara is beyond the three gunaas, we need to somehow pierce through gunaas to contact Ishvara. If we cannot do it with our mind with its sense organs, how do we do it? We need some additional help. Shri Krishna says that the only solution is to surrender to Ishvara.
First, let us understand what exactly is preventing us from contacting Ishvara. Shri Krishna says that there is something called maaya is the barrier between us and Ishvara. What exactly is this maaya? It is nothing special, it is the 3 gunaas that saw in the previous shloka. Where is this maaya located? Not too far away. It is in our mind, and we can see its effect daily. Just when we think we are studying Gita and are immune to its effect, we suddenly get an angry thought about a friend or a co-worker. That is maaya. Now if maaya is the moat that blocks access to Ishvara, how do we cross it?
Shri Krishna says that in order to cross over maaya, we have to surrender to Ishvara completely. This type of complete surrender is indicated by the word “prapadyante” in the shloka. It literally means falling down at someone’s feet. To visualize it, imagine that the devotee is holding onto Ishvara’s feet, and also keeping one hand under Ishvara’s feet. With this arrangement, the devotee will not run away from Ishvara, and Ishvara will also not run away from the devotee.
Now, what does surrender mean in practice? As long as we assert ourselves physically, emotionally and intellectually, as long as we emphasize our individuality and assert our ego, we will strengthen maaya. So therefore, we need to de-emphasize our individuality and strengthen our devotion to Ishvara. When we surrender ourselves to Ishvara, we give up the notion that “I do everything” or “I own everything”. It is all Ishvara’s maaya. By distancing ourselves from maaya, we get closer to Ishvara.
Moreover, Shri Krishna says that maaya is divine, which means that it is supported by Ishvara but it has reality on its own. In our lives, however, we still rely on maaya for support. We rely on our savings, friends, family, job, education and so on as our refuge if times get tough. But all this is still the product of maaya. Once we shift our thinking that maaya cannot be a support, we will rely on the cause of maaya for support instead of maaya. And that cause is Ishvara. We can only enjoy bungee jumping when we have a strong rope and support. Similarly, we can enjoy the play of maaya if we have tethered ourselves to Ishvara.
How should we practice this daily? We should continue performing our duties as we saw in the previous chapters. What we should change, however, is our attitude. Whenever we start giving importance worldly things including people, objects and situations, we should train ourselves to shift our attention to Ishvara who is behind everything. But we should not use this to justify all our wrongdoings. As we saw in a previous chapter, prakriti or nature is a self-regulating system. If we do something that is against the laws of nature, it will come back to us as a punishment.
So then, having understood this, why do people not seek Ishvara?
maameva ye prapadyante maayaametaam taranti te || 14 ||
For this, my divine maaya, comprised of the gunaas, is hard to cross. Only they who seek my refuge, cross over my maaya.
daivee : divine
hi : for
eshaa : this
gunamayee : of the gunaas
mama : my
maayaa : maayaa
duratyayaa : hard to cross
maam : my
eva : only
ye : those
prapadyante : seeks my refuge
maayaam : maaya
etaam : this
taranti : crosses over
te : they
At this point in the seventh chapter, Shri Krishna has framed an interesting problem for us. If our mind with its senses is attracted to sense objects because of the play of the three gunaas, and if Ishvara is beyond the three gunaas, we need to somehow pierce through gunaas to contact Ishvara. If we cannot do it with our mind with its sense organs, how do we do it? We need some additional help. Shri Krishna says that the only solution is to surrender to Ishvara.
First, let us understand what exactly is preventing us from contacting Ishvara. Shri Krishna says that there is something called maaya is the barrier between us and Ishvara. What exactly is this maaya? It is nothing special, it is the 3 gunaas that saw in the previous shloka. Where is this maaya located? Not too far away. It is in our mind, and we can see its effect daily. Just when we think we are studying Gita and are immune to its effect, we suddenly get an angry thought about a friend or a co-worker. That is maaya. Now if maaya is the moat that blocks access to Ishvara, how do we cross it?
Shri Krishna says that in order to cross over maaya, we have to surrender to Ishvara completely. This type of complete surrender is indicated by the word “prapadyante” in the shloka. It literally means falling down at someone’s feet. To visualize it, imagine that the devotee is holding onto Ishvara’s feet, and also keeping one hand under Ishvara’s feet. With this arrangement, the devotee will not run away from Ishvara, and Ishvara will also not run away from the devotee.
Now, what does surrender mean in practice? As long as we assert ourselves physically, emotionally and intellectually, as long as we emphasize our individuality and assert our ego, we will strengthen maaya. So therefore, we need to de-emphasize our individuality and strengthen our devotion to Ishvara. When we surrender ourselves to Ishvara, we give up the notion that “I do everything” or “I own everything”. It is all Ishvara’s maaya. By distancing ourselves from maaya, we get closer to Ishvara.
Moreover, Shri Krishna says that maaya is divine, which means that it is supported by Ishvara but it has reality on its own. In our lives, however, we still rely on maaya for support. We rely on our savings, friends, family, job, education and so on as our refuge if times get tough. But all this is still the product of maaya. Once we shift our thinking that maaya cannot be a support, we will rely on the cause of maaya for support instead of maaya. And that cause is Ishvara. We can only enjoy bungee jumping when we have a strong rope and support. Similarly, we can enjoy the play of maaya if we have tethered ourselves to Ishvara.
How should we practice this daily? We should continue performing our duties as we saw in the previous chapters. What we should change, however, is our attitude. Whenever we start giving importance worldly things including people, objects and situations, we should train ourselves to shift our attention to Ishvara who is behind everything. But we should not use this to justify all our wrongdoings. As we saw in a previous chapter, prakriti or nature is a self-regulating system. If we do something that is against the laws of nature, it will come back to us as a punishment.
So then, having understood this, why do people not seek Ishvara?
Saturday, June 9, 2012
Bhagavad Gita Verse 13, Chapter 7
tribhirgunamayairbhaavairebhihi sarvamidam jagat |
mohitam naabhijaanaati maamebhyaha paramavyayam || 13 ||
This entire universe, deluded by these three modes in the form of gunaas, does not know me to be beyond these (gunaas) and imperishable.
tribhihi : three
gunamaiyaihai : in the form of gunaas
bhaavaihi : modes
ebhihi : these
sarvam : entire
idam : this
jagat : universe
mohitam : deluded by
na : do not
abhijaanaati : know me
maam : me
ebhyaha : these (gunaas)
param : beyond
avyayam : imperishable
So far in this chapter, Shri Krishna indicated that Ishvara is the ultimate cause, that he pervades everything, the entire universe is a play of the three gunaas, and that he supports all the three gunaas but they do not impact him. In theory, if we know this, then we should be a hundred percent clear about the true nature of Ishvara, which is the objective of this chapter. But there is still more to come. Why is that? It is because there is something in these three gunaas or aspects of nature that prevents us from accessing Ishvara.
Shri Krishna says that most people are deluded or confused about the true nature of Ishvara due to the overpowering effect of the three gunaas. This overpowering effect is our tendency to get carried away by name and form. It is our tendency to judge a book by its cover. We are so dazzled by the diversity of various forms of gold jewellery (the effect) that we fail to recognize that everything is ultimately gold (the cause).
Each gunaa or mode of nature has the ability to overpower us. Imagine a vendor at a vegetable market that has to haggle with his customers in order to turn a profit. A taamasic vendor can resort to any tactic including fraud to dupe unsuspecting customers, and potentially get caught doing so. A raajasic vendor can use fair, but aggressive negotiating tactics with even the shrewdest of his customers, eventually shrinking his customer base to zero. Now, we typically think that a saatvic vendor would follow the correct strategy, but this is not the case. Even saatva can overpower the vendor if he always gives in to the customer’s negotiations and goes into a loss.
Now, let us see what exactly happened with each of the vendors. The taamasic vendor could only see the most tangible thing in front of him - the crisp note that he can keep in his pocket as soon as the sale is made. He did not have the ability to think one step beyond the note, that he would get caught for fraud.
The raajasic vendor thought one step ahead and knew that he should not resort to anything illegal. But by always focusing on his personal gain, he missed the big picture in that he would eventually lose all his customers.
The saatvic vendor understood the big picture to some extent. But he forgot that he had to support a family at home, and therefore had to strike the right balance of maximizing his profit and making the customer happy.
So what does all this have to do with Ishvara? All three vendors were deluded or overpowered by gunaas. This is because our mind and senses is made up of the very “stuff” of the gunaas, as we saw in a previous shloka in chapter 3. They run after prakriti or nature which is also made up of the gunaas. We are helpless because our senses and our mind is wired to focus on names and forms, and not the underlying essence or cause. We get so carried away by names and forms that we cannot comprehend that Ishvara who is beyond any name and form, any attribute or modification.
So then, how do we develop this ability to pierce through the three gunaas and understand the real nature of Ishvara? Shri Krishna tackles this topic next.
mohitam naabhijaanaati maamebhyaha paramavyayam || 13 ||
This entire universe, deluded by these three modes in the form of gunaas, does not know me to be beyond these (gunaas) and imperishable.
tribhihi : three
gunamaiyaihai : in the form of gunaas
bhaavaihi : modes
ebhihi : these
sarvam : entire
idam : this
jagat : universe
mohitam : deluded by
na : do not
abhijaanaati : know me
maam : me
ebhyaha : these (gunaas)
param : beyond
avyayam : imperishable
So far in this chapter, Shri Krishna indicated that Ishvara is the ultimate cause, that he pervades everything, the entire universe is a play of the three gunaas, and that he supports all the three gunaas but they do not impact him. In theory, if we know this, then we should be a hundred percent clear about the true nature of Ishvara, which is the objective of this chapter. But there is still more to come. Why is that? It is because there is something in these three gunaas or aspects of nature that prevents us from accessing Ishvara.
Shri Krishna says that most people are deluded or confused about the true nature of Ishvara due to the overpowering effect of the three gunaas. This overpowering effect is our tendency to get carried away by name and form. It is our tendency to judge a book by its cover. We are so dazzled by the diversity of various forms of gold jewellery (the effect) that we fail to recognize that everything is ultimately gold (the cause).
Each gunaa or mode of nature has the ability to overpower us. Imagine a vendor at a vegetable market that has to haggle with his customers in order to turn a profit. A taamasic vendor can resort to any tactic including fraud to dupe unsuspecting customers, and potentially get caught doing so. A raajasic vendor can use fair, but aggressive negotiating tactics with even the shrewdest of his customers, eventually shrinking his customer base to zero. Now, we typically think that a saatvic vendor would follow the correct strategy, but this is not the case. Even saatva can overpower the vendor if he always gives in to the customer’s negotiations and goes into a loss.
Now, let us see what exactly happened with each of the vendors. The taamasic vendor could only see the most tangible thing in front of him - the crisp note that he can keep in his pocket as soon as the sale is made. He did not have the ability to think one step beyond the note, that he would get caught for fraud.
The raajasic vendor thought one step ahead and knew that he should not resort to anything illegal. But by always focusing on his personal gain, he missed the big picture in that he would eventually lose all his customers.
The saatvic vendor understood the big picture to some extent. But he forgot that he had to support a family at home, and therefore had to strike the right balance of maximizing his profit and making the customer happy.
So what does all this have to do with Ishvara? All three vendors were deluded or overpowered by gunaas. This is because our mind and senses is made up of the very “stuff” of the gunaas, as we saw in a previous shloka in chapter 3. They run after prakriti or nature which is also made up of the gunaas. We are helpless because our senses and our mind is wired to focus on names and forms, and not the underlying essence or cause. We get so carried away by names and forms that we cannot comprehend that Ishvara who is beyond any name and form, any attribute or modification.
So then, how do we develop this ability to pierce through the three gunaas and understand the real nature of Ishvara? Shri Krishna tackles this topic next.
Friday, June 8, 2012
Bhagavad Gita Verse 12, Chapter 7
ye chaiva saatvikaa bhaavaa rajasaastaamasaashcha ye |
matta evati taanviddhi na tvaham teshu te mayi || 12 ||
And indeed, all saatvik qualities, and all raajasic and taamsic qualities, know those to be only from me. Know that I am not in them, but they are in me.
ye : all
cha : and
eva : indeed
saatvikaaha : saatvik
bhaavaaha : qualities
rajasaaha : raajasic
taamasaaha : taamasic
cha : and
ye : all
mattaha : from me
eva: only
iti : this
taan : those
viddhi : know
na : not
tu : but
aham : I am
teshu : in them
te : they
mayi : are in me
Shri Krishna began this chapter by indicating that Ishvara is the essence of everything. He also provided a short list containing tangible examples of his glories, which he concluded in the previous shloka. In this shloka, he summarizes this point by saying that the three fundamental aspects of prakriti or nature arise from Ishvara, but are subservient to Ishvara.
Sattva, rajas and tamas are the three aspects of prakriti or nature. A more detailed explanation of these three gunaas or aspects is provided in the 18th chapter. At the internal level, these aspects are the moods of our mind. A taamasic mind is dull, a raajasic mind is active and a saatvic mind is serene. Moreover, a saatvic object or thought is tied to knowledge, a raajasic object or thought is tied to activity and a taamasic thought or object is tied to ignorance, sloth or procrastination.
We see all these three aspects in our personality. The body is taamasic. It likes to be in stasis, it does not like to move. A lot of energy is required to move our bodies. Our limbs and our praanas or physiological processes are raajasic because they embody action and movement. Our mind and intellect are saatvic because they embody knowledge. Later in the Gita, Shri Krishna will classify everything, including desire and faith, into these three classications.
Now, all three aspects of prakriti cannot exist by themselves. Nothing can exist without a base or a support. Shri Krishna says that it is Ishvara who provides existence to these three aspects of prakriti. However, he qualifies that statement by pointing out that they are in Ishvara, but Ishvara is not in them. In other words, Ishvara can exist without the gunaas, but the gunaas cannot exist without Ishvara because they need his support.
What is the implication of this statement? Every object, person or situation that we encounter in this universe is comprised of a permutation of the three gunaas. All three gunaas are supported by Ishvara. Therefore, Ishvara is everywhere, behind every object, person and situation in this universe.
So then, what prevents us from knowing Ishvara? Shri Krishna covers this topic next.
matta evati taanviddhi na tvaham teshu te mayi || 12 ||
And indeed, all saatvik qualities, and all raajasic and taamsic qualities, know those to be only from me. Know that I am not in them, but they are in me.
ye : all
cha : and
eva : indeed
saatvikaaha : saatvik
bhaavaaha : qualities
rajasaaha : raajasic
taamasaaha : taamasic
cha : and
ye : all
mattaha : from me
eva: only
iti : this
taan : those
viddhi : know
na : not
tu : but
aham : I am
teshu : in them
te : they
mayi : are in me
Shri Krishna began this chapter by indicating that Ishvara is the essence of everything. He also provided a short list containing tangible examples of his glories, which he concluded in the previous shloka. In this shloka, he summarizes this point by saying that the three fundamental aspects of prakriti or nature arise from Ishvara, but are subservient to Ishvara.
Sattva, rajas and tamas are the three aspects of prakriti or nature. A more detailed explanation of these three gunaas or aspects is provided in the 18th chapter. At the internal level, these aspects are the moods of our mind. A taamasic mind is dull, a raajasic mind is active and a saatvic mind is serene. Moreover, a saatvic object or thought is tied to knowledge, a raajasic object or thought is tied to activity and a taamasic thought or object is tied to ignorance, sloth or procrastination.
We see all these three aspects in our personality. The body is taamasic. It likes to be in stasis, it does not like to move. A lot of energy is required to move our bodies. Our limbs and our praanas or physiological processes are raajasic because they embody action and movement. Our mind and intellect are saatvic because they embody knowledge. Later in the Gita, Shri Krishna will classify everything, including desire and faith, into these three classications.
Now, all three aspects of prakriti cannot exist by themselves. Nothing can exist without a base or a support. Shri Krishna says that it is Ishvara who provides existence to these three aspects of prakriti. However, he qualifies that statement by pointing out that they are in Ishvara, but Ishvara is not in them. In other words, Ishvara can exist without the gunaas, but the gunaas cannot exist without Ishvara because they need his support.
What is the implication of this statement? Every object, person or situation that we encounter in this universe is comprised of a permutation of the three gunaas. All three gunaas are supported by Ishvara. Therefore, Ishvara is everywhere, behind every object, person and situation in this universe.
So then, what prevents us from knowing Ishvara? Shri Krishna covers this topic next.
Thursday, June 7, 2012
Bhagavad Gita Verse 11, Chapter 7
balam baalvataam chaaham kaamaraagaavivarjitam |
dharmaaviruddho bhooteshu kaamosmi bharatarshabha || 11 ||
I am strength in the strong that is free from desire and attachment, and I am desire in beings that is consistent with duty, O scion of the Bharataas.
balam : strength
baalvataam : in the strong
cha : and
aham : I am
kaama : desire
raaga : attachment
vivarjitam : free from
dharma : duty
aviruddhaha : consistent with
bhooteshu : beings
kaamaha : desire
asmi : I am
bharatarshabha : O scion of the Bharatas
Shri Krishna further adds to the list of Ishvara’s vibhootis in this shloka. He says that Ishvara is the strength that is free of selfishness and attachment, and the desire that is selfless.
What exactly are desire and attachment? Desire is craving for something that we do not have, and attachment is holding on to something that we already have. Selfish actions generate attachment which binds us to the material world. The more selfishly we act, the further we move away from Ishvara acting through us. Only when we act selflessly does Ishvara act through us. Shri Krishna says that Ishvara is that desire which is not selfish, or which is consistent with one’s duty.
Now, when we begin to act in a selfless manner, we develop an inner strength. Conversely, whenever we act out of selfish desire and attachment, we become weak. In the Mahabharata, the Pandavaas knew that they could not target Drona directly because he was too powerful. Instead, they targeted someone whom he was deeply attached to - his son Ashwaththaamaa. The more we turn towards Ishvara, the less we get attached to people and worldly objects.
It is our choice whether we act selfishly for our personal gains, or selflessly with a view to benefit a higher ideal. Any action that harmonizes or integrates brings with it the power of the entire universe. Therefore, Shri Krishna says that he is the strength that is free from selfish desire and attachment.
Shri Krishna concludes the topic of his vibhootis with this shloka. A much more in-depth discussion on this topic is found in chapter ten of the Gita.
dharmaaviruddho bhooteshu kaamosmi bharatarshabha || 11 ||
I am strength in the strong that is free from desire and attachment, and I am desire in beings that is consistent with duty, O scion of the Bharataas.
balam : strength
baalvataam : in the strong
cha : and
aham : I am
kaama : desire
raaga : attachment
vivarjitam : free from
dharma : duty
aviruddhaha : consistent with
bhooteshu : beings
kaamaha : desire
asmi : I am
bharatarshabha : O scion of the Bharatas
Shri Krishna further adds to the list of Ishvara’s vibhootis in this shloka. He says that Ishvara is the strength that is free of selfishness and attachment, and the desire that is selfless.
What exactly are desire and attachment? Desire is craving for something that we do not have, and attachment is holding on to something that we already have. Selfish actions generate attachment which binds us to the material world. The more selfishly we act, the further we move away from Ishvara acting through us. Only when we act selflessly does Ishvara act through us. Shri Krishna says that Ishvara is that desire which is not selfish, or which is consistent with one’s duty.
Now, when we begin to act in a selfless manner, we develop an inner strength. Conversely, whenever we act out of selfish desire and attachment, we become weak. In the Mahabharata, the Pandavaas knew that they could not target Drona directly because he was too powerful. Instead, they targeted someone whom he was deeply attached to - his son Ashwaththaamaa. The more we turn towards Ishvara, the less we get attached to people and worldly objects.
It is our choice whether we act selfishly for our personal gains, or selflessly with a view to benefit a higher ideal. Any action that harmonizes or integrates brings with it the power of the entire universe. Therefore, Shri Krishna says that he is the strength that is free from selfish desire and attachment.
Shri Krishna concludes the topic of his vibhootis with this shloka. A much more in-depth discussion on this topic is found in chapter ten of the Gita.
Wednesday, June 6, 2012
Bhagavad Gita Verse 10, Chapter 7
beejam maam sarvabhootaanaam viddhi paartha sanaatanam |
buddhirbuddhimataamasmi tejastejasvinaamaham || 10 ||
Know me as the eternal seed of all beings, O Paartha. I am the intellect of the intelligent, the radiance of the illustrious.
beejam : seed
maam : me
sarvabhootaanaam : of all beings
viddhi : know
paartha : O Paartha
sanaatanam : eternal
buddhihi : intellect
buddhimataam : of the intelligent
asmi : I am
tejas : radiance
tejasvinaam: of the illustrious
aham : I am
Previously, Shri Krishna spoke about seeing Ishvara as earthly fragrance, brilliance in fire, life in beings and austerity in the austere. He continues to give a list of his glories in this shloka, beginning with the statement that he is the eternal seed of all beings. He also addresses Arjuna as Paartha, descendent of King Prithu.
Earlier, Shri Krishna asserted that Ishvara is the cause of everything in the universe. So then, why is he seemingly repeating himself by the statement “I am the eternal seed”? It is to ensure that we gain the correct understanding.
Normally, when any tree grows out of a seed, the seed ceases to exist. In the case of Ishvara, however, the seed is eternal. In other words, the seed is changeless, but the entire content of the universe lies in an unmanifest form in this seed. It manifests itself at various points in the universe’s life span, not just at the beginning. So therefore, we need to learn to recognize the eternal seed and not get carried away or stuck in the level of names and forms.
Next, Shri Krishna urges us to recognize Ishvara in intelligence. We admire intelligent people for their ability to think clearly about complex issues without getting swayed by noise. How is their way of thinking different? A glass of clear water lets through more light than a glass of water that is agitated or clouded by dirt. Similarly, an intelligent person‘s mind is less dominated by the sway of emotion, and therefore enables the brilliance of Ishvara to shine through the intellect unhindered. In this manner, Ishvara becomes the intelligence of the intelligent.
Finally, Shri Krishna adds tejas or radiance to his list of vibhootis. This radiance manifests in us when when we are in good physical and mental health, when we have slept well, when we are fit. Also, when someone had earned a lot of wealth through self effort, or has performed selfless service, they also have a certain kind of glow. Shri Krishna says that it is Ishvara manifesting in these illustrious individuals in the form of tejas or radiance.
buddhirbuddhimataamasmi tejastejasvinaamaham || 10 ||
Know me as the eternal seed of all beings, O Paartha. I am the intellect of the intelligent, the radiance of the illustrious.
beejam : seed
maam : me
sarvabhootaanaam : of all beings
viddhi : know
paartha : O Paartha
sanaatanam : eternal
buddhihi : intellect
buddhimataam : of the intelligent
asmi : I am
tejas : radiance
tejasvinaam: of the illustrious
aham : I am
Previously, Shri Krishna spoke about seeing Ishvara as earthly fragrance, brilliance in fire, life in beings and austerity in the austere. He continues to give a list of his glories in this shloka, beginning with the statement that he is the eternal seed of all beings. He also addresses Arjuna as Paartha, descendent of King Prithu.
Earlier, Shri Krishna asserted that Ishvara is the cause of everything in the universe. So then, why is he seemingly repeating himself by the statement “I am the eternal seed”? It is to ensure that we gain the correct understanding.
Normally, when any tree grows out of a seed, the seed ceases to exist. In the case of Ishvara, however, the seed is eternal. In other words, the seed is changeless, but the entire content of the universe lies in an unmanifest form in this seed. It manifests itself at various points in the universe’s life span, not just at the beginning. So therefore, we need to learn to recognize the eternal seed and not get carried away or stuck in the level of names and forms.
Next, Shri Krishna urges us to recognize Ishvara in intelligence. We admire intelligent people for their ability to think clearly about complex issues without getting swayed by noise. How is their way of thinking different? A glass of clear water lets through more light than a glass of water that is agitated or clouded by dirt. Similarly, an intelligent person‘s mind is less dominated by the sway of emotion, and therefore enables the brilliance of Ishvara to shine through the intellect unhindered. In this manner, Ishvara becomes the intelligence of the intelligent.
Finally, Shri Krishna adds tejas or radiance to his list of vibhootis. This radiance manifests in us when when we are in good physical and mental health, when we have slept well, when we are fit. Also, when someone had earned a lot of wealth through self effort, or has performed selfless service, they also have a certain kind of glow. Shri Krishna says that it is Ishvara manifesting in these illustrious individuals in the form of tejas or radiance.
Tuesday, June 5, 2012
Bhagavad Gita Verse 9, Chapter 7
punyo gandhaha prithvyaam cha tejashchaasmi vibhaavasau |
jeevanam sarvabhooteshu tapashchaasmi tapasvishu || 9 ||
I am the pleasant fragrance in earth and the brightness in fire. I am the life-force in all beings, and the austerity in the austere.
punyaha : pleasant
gandhaha : fragrance
prithvyaam : in the earth
cha : and
tejaha : brightness
cha : and
asmi : I am
vibhaavasau : in fire
jeevanam : life force
sarva : all
bhooteshu : in beings
tapaha : austerity
cha : and
asmi : I am
tapasvishu : austere
Earlier, Shri Krishna said that he is the taste in water, the light in the sun and moon, Om in the Vedas, sound in space, and valour in men. He now continues to list his glories or vibhootis in this shloka.
No fragrance can be compared to that which arises from the earth after the first shower in the monsoon season in India. You have to experience it yourself. Shri Krishna says that whenever we smell that pleasant fragrance, we should know that it is Ishvara in the form of that fragrance. Furthermore, Shri Shankaraachaarya in his commentary goes on to say that any fragrance is a product of prakriti or nature, and any odour is a product of ignorance or avidya.
Next, if we are asked to imagine that entity which contains the hottest fire, we immediately think of the sun. Even if we intellectually know that there are other stars that are much larger than the sun, we still think of the sun as the brightest and the hottest entity. Shri Krishna says that Ishvara is the heat or brilliance in fire everywhere, including the sun and the stars. In other words, the brilliance of the sun is darkness compared to the brilliance of Ishvara.
We intuitively know that there is a life force or life principle that distinguishes inert objects from plants, animals and humans. Our heart becomes joyful when we see an abundance of this life force, especially in children. Shri Krishna says that it is Ishvara that is the life force or life principle present in all plants, animals and human beings.
Finally, Shri Krishna brings up the topic of tapas or austerity. What is tapas? It is the energy that builds up in our body when we check the movement of our senses and our mind. We notice that whenever we over-indulge in eating, drinking, watching too much TV or partying, we feel drained of all our energy. Conversely, when we control our senses and our mind, we will find an increase in our energy levels. This energy is tapas, and Shri Krishna says that this tapas is Ishvara.
jeevanam sarvabhooteshu tapashchaasmi tapasvishu || 9 ||
I am the pleasant fragrance in earth and the brightness in fire. I am the life-force in all beings, and the austerity in the austere.
punyaha : pleasant
gandhaha : fragrance
prithvyaam : in the earth
cha : and
tejaha : brightness
cha : and
asmi : I am
vibhaavasau : in fire
jeevanam : life force
sarva : all
bhooteshu : in beings
tapaha : austerity
cha : and
asmi : I am
tapasvishu : austere
Earlier, Shri Krishna said that he is the taste in water, the light in the sun and moon, Om in the Vedas, sound in space, and valour in men. He now continues to list his glories or vibhootis in this shloka.
No fragrance can be compared to that which arises from the earth after the first shower in the monsoon season in India. You have to experience it yourself. Shri Krishna says that whenever we smell that pleasant fragrance, we should know that it is Ishvara in the form of that fragrance. Furthermore, Shri Shankaraachaarya in his commentary goes on to say that any fragrance is a product of prakriti or nature, and any odour is a product of ignorance or avidya.
Next, if we are asked to imagine that entity which contains the hottest fire, we immediately think of the sun. Even if we intellectually know that there are other stars that are much larger than the sun, we still think of the sun as the brightest and the hottest entity. Shri Krishna says that Ishvara is the heat or brilliance in fire everywhere, including the sun and the stars. In other words, the brilliance of the sun is darkness compared to the brilliance of Ishvara.
We intuitively know that there is a life force or life principle that distinguishes inert objects from plants, animals and humans. Our heart becomes joyful when we see an abundance of this life force, especially in children. Shri Krishna says that it is Ishvara that is the life force or life principle present in all plants, animals and human beings.
Finally, Shri Krishna brings up the topic of tapas or austerity. What is tapas? It is the energy that builds up in our body when we check the movement of our senses and our mind. We notice that whenever we over-indulge in eating, drinking, watching too much TV or partying, we feel drained of all our energy. Conversely, when we control our senses and our mind, we will find an increase in our energy levels. This energy is tapas, and Shri Krishna says that this tapas is Ishvara.
Monday, June 4, 2012
Bhagavad Gita Verse 8, Chapter 7
rasohamapsu kaunteya prabhaasmi shashisooryayoho |
pranavaha sarvavedeshu shabdaha khe paurusham nrishu || 8 ||
I am the taste in water, O Kaunteya. I am the light of the sun and moon, Om in all the Vedas, sound in space, valour in men.
rasaha : taste
aham : I
apsu : in water
kaunteya : O Kaunteya
prabhaa : light
asmi : I am
shashihi : moon
sooryayoho : sun
pranavaha : Om
sarvavedeshu : in all the Vedas
shabdaha : sound
khe : in space
paurusham : valour
nrishu : in men
We are exploring the topic of bhakti yoga in this chapter, where we learn to channel our thoughts towards a single ideal, which is Ishvara. Ishvara is in everything, and everything is in Ishvara - these statements were proclaimed by Shri Krishna previously. Even if we intellectually understand Ishvara as the ultimate cause, our senses do not literally “see” Ishvara. So then, how do we learn to remember Ishvara at all times?
Shri Krishna helps us in this regard by giving us a list of Ishvara’s vibhootis or glories. He recognizes that our mind tends to see wonder and glory in some aspects of the universe. If we can train ourselves to remember Ishvara whenever we see his glories, it will help us advance towards our goal of learning to see Ishvara everywhere.
The first example of Ishvara’s vibooti is the taste in water. Water is an important part of everyone’s life. Over 60% of our body is made up of water. Shri Krishna says that Ishvara is the taste or essence of water. In other words, Ishvara is what makes water behave like water. So whenever we have a glass of water when we are extremely thirsty, it is Ishvara that is refreshing us. This is a wonderful meditation that we can practice.
Similarly, whenever we are dazzled by the brilliance of the sun, or the soothing light of the moon, we should remember that it is Ishvara that is providing the brightness or the effulgence. Whenever we hear a sound, we should know that it is Ishvara that provides the ability for sound to travel through air. Moreover, when we read stories about people who selflessly protect their country or their fellow human beings, we should remember that it is Ishvara that provides valour to them.
Finally, Shri Krishna says that Ishvara represents the word “Om” among the Vedas. Om takes a special place in the Vedas. It symbolically represents the eternal essence out of which this entire universe is created. Meditation on the word “Om” is considered one of the highest meditations possible.
pranavaha sarvavedeshu shabdaha khe paurusham nrishu || 8 ||
I am the taste in water, O Kaunteya. I am the light of the sun and moon, Om in all the Vedas, sound in space, valour in men.
rasaha : taste
aham : I
apsu : in water
kaunteya : O Kaunteya
prabhaa : light
asmi : I am
shashihi : moon
sooryayoho : sun
pranavaha : Om
sarvavedeshu : in all the Vedas
shabdaha : sound
khe : in space
paurusham : valour
nrishu : in men
We are exploring the topic of bhakti yoga in this chapter, where we learn to channel our thoughts towards a single ideal, which is Ishvara. Ishvara is in everything, and everything is in Ishvara - these statements were proclaimed by Shri Krishna previously. Even if we intellectually understand Ishvara as the ultimate cause, our senses do not literally “see” Ishvara. So then, how do we learn to remember Ishvara at all times?
Shri Krishna helps us in this regard by giving us a list of Ishvara’s vibhootis or glories. He recognizes that our mind tends to see wonder and glory in some aspects of the universe. If we can train ourselves to remember Ishvara whenever we see his glories, it will help us advance towards our goal of learning to see Ishvara everywhere.
The first example of Ishvara’s vibooti is the taste in water. Water is an important part of everyone’s life. Over 60% of our body is made up of water. Shri Krishna says that Ishvara is the taste or essence of water. In other words, Ishvara is what makes water behave like water. So whenever we have a glass of water when we are extremely thirsty, it is Ishvara that is refreshing us. This is a wonderful meditation that we can practice.
Similarly, whenever we are dazzled by the brilliance of the sun, or the soothing light of the moon, we should remember that it is Ishvara that is providing the brightness or the effulgence. Whenever we hear a sound, we should know that it is Ishvara that provides the ability for sound to travel through air. Moreover, when we read stories about people who selflessly protect their country or their fellow human beings, we should remember that it is Ishvara that provides valour to them.
Finally, Shri Krishna says that Ishvara represents the word “Om” among the Vedas. Om takes a special place in the Vedas. It symbolically represents the eternal essence out of which this entire universe is created. Meditation on the word “Om” is considered one of the highest meditations possible.
Sunday, June 3, 2012
Bhagavad Gita Verse 7, Chapter 7
mataha parataram naanyatkinchidasti dhananjaya |
mayi sarvamidam protam sootre maniganaa iva || 7 ||
Beyond me there is none other, not even a little. Like beads are pervaded by string, all this is in me.
mataha : my
parataram : beyond
na : no
anyat : none other
kinchit : even a little
asti : is
dhananjaya : O Dhananjaya
mayi : in me
sarvam : all
idam : this
protam : pervaded
sootre : on a string
maniganaaha : beads
iva : like
In this chapter, Shri Krishna urges us to see Ishvara as the ultimate cause of everything in this universe. To illustrate this point, he poetically portrayed Ishvara as the womb or the seed of everything, enabling us to develop the vision by which we can see Ishvara in everything. In this shloka, he makes us leap to a whole new level of vision by which we can not just see Ishvara in everything, but see everything in Ishvara.
Shri Krishna addresses Arjuna as the dhananjaya, the conquerer of wealth, and makes a bold statement. He says that other than Ishvara, there is nothing in this universe. This means Ishvara alone exists in the universe. Other than him, there is nothing else. Through a process that will be taken up in the next topic, we see this universe of names and forms instead of Ishvara.
The shloka provides a necklace as an illustration. This necklace comprises a string and a series of knots in the string, which appear as beads. So, if we were to view this necklace, we would register it as a string and beads. But our intellect would tell us that it is nothing but the string with some modifications in the form of beads.
Similarly, Shri Krishna says that Ishvara pervades the entire universe just like this string pervades the entire necklace. When we apply our intellect, the necklace and the beads disappear, as it were, and only the string remains. Each bead contains the string, but the string contains all the beads. In other words, the string is all-pervading. With the knowledge that Shri Krishna imparts in this chapter, we should strive for piercing through the world of names and forms and only seeing Ishvara.
Is there a practical advantage to viewing the world in this manner? If we can begin to develop this vision, then all our so-called problems with objects, people and situations will disappear, because we will realize that the ultimate cause of everything is Ishvara. If everything is Ishvara, there is no concept of any duality, including joy or sorrow. It is all Ishvara.
Shri Krishna understands that such a vision is hard to develop. Our vision is used to seeing the tangible and not the intangible. So in order to help us in this path, he gives us some pointers that will help us see his glories or vibhootis.
mayi sarvamidam protam sootre maniganaa iva || 7 ||
Beyond me there is none other, not even a little. Like beads are pervaded by string, all this is in me.
mataha : my
parataram : beyond
na : no
anyat : none other
kinchit : even a little
asti : is
dhananjaya : O Dhananjaya
mayi : in me
sarvam : all
idam : this
protam : pervaded
sootre : on a string
maniganaaha : beads
iva : like
In this chapter, Shri Krishna urges us to see Ishvara as the ultimate cause of everything in this universe. To illustrate this point, he poetically portrayed Ishvara as the womb or the seed of everything, enabling us to develop the vision by which we can see Ishvara in everything. In this shloka, he makes us leap to a whole new level of vision by which we can not just see Ishvara in everything, but see everything in Ishvara.
Shri Krishna addresses Arjuna as the dhananjaya, the conquerer of wealth, and makes a bold statement. He says that other than Ishvara, there is nothing in this universe. This means Ishvara alone exists in the universe. Other than him, there is nothing else. Through a process that will be taken up in the next topic, we see this universe of names and forms instead of Ishvara.
The shloka provides a necklace as an illustration. This necklace comprises a string and a series of knots in the string, which appear as beads. So, if we were to view this necklace, we would register it as a string and beads. But our intellect would tell us that it is nothing but the string with some modifications in the form of beads.
Similarly, Shri Krishna says that Ishvara pervades the entire universe just like this string pervades the entire necklace. When we apply our intellect, the necklace and the beads disappear, as it were, and only the string remains. Each bead contains the string, but the string contains all the beads. In other words, the string is all-pervading. With the knowledge that Shri Krishna imparts in this chapter, we should strive for piercing through the world of names and forms and only seeing Ishvara.
Is there a practical advantage to viewing the world in this manner? If we can begin to develop this vision, then all our so-called problems with objects, people and situations will disappear, because we will realize that the ultimate cause of everything is Ishvara. If everything is Ishvara, there is no concept of any duality, including joy or sorrow. It is all Ishvara.
Shri Krishna understands that such a vision is hard to develop. Our vision is used to seeing the tangible and not the intangible. So in order to help us in this path, he gives us some pointers that will help us see his glories or vibhootis.
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