anishtamishtam mishram cha trividham karmanaha phalam |
bhavatyatyaaginaam pretya na tu sannyaasinaam kvachita || 12 ||
The three fold fruit of action, undesirable, desirable and mixed, goes after death to the atyaagees, but never to the sanyaasis.
anishtam : undesirable
ishtam : desirable
mishram : mixed
cha : and
trividham : three fold
karmanaha : actions
phalam : fruit
bhavati : goes
atyaaginaam : atyaagees
pretya : after death
na : not
tu : but
sannyaasinaam : to a sanyaasi
kvachita : ever
Shri Krishna elaborates on the theory of karma in this chapter. Every action has a reaction, and this reaction is also known as the phala, result or fruit of the action. When we cross the road to catch a bus, we could get one of three results. We could catch the bus, we could miss the bus, or we could get into a packed bus with no room for seating. The result could be desirable, undesirable or mixed. This is a law of the universe, no different than the law of gravity. The fruit always comes to the performer of the action, with the same certainty as the bill collector comes to collect a debt, per the words of Sant Jnyaneshwar.
Any fruit that is found in nature contains seeds. These seeds can create trees that can generate many more fruits. Similary, every fruit that results from an action has the potential to create innumerable desires that result in even more actions. This infinite chain of action, reaction, fruit, desire and action is nothing but bondage or samsaara. One who is an atyaagi, one who has not given up attachment to fruits of action, is bound in this chain. By practicing karmayoga, by giving up attachment to the fruit of action, we can break this chain.
Now, let us proceed to the next phase of karma yoga. As long as we hold the notion that we are performing all actions, we cannot proceed further in the journey of a seeker. Performance of action is falsely superimposed on the eternal essence which is beyond all action, beyond all change. The second chapter made it very clear that there can be no change in the aatmaa, the eternal essence. Unless we fully internalize the notion that our "I", our self does not perform action, we will remain entrenched in samsaara. Shri Krishna says that only a sanyaasi, only one who sees that Prakriti really performs actions, can destroy current, past and future fruits of action. This topic is elaborated in the following shlokas.
Friday, May 31, 2013
Thursday, May 30, 2013
Bhagavad Gita Verse 11, Chapter 18
na hi dehabhritaa shakyam tyaktum karmaanyasheshataha |
yastu karmaphalatyaagee sa tyaageetyabhidheeyate || 11 ||
For, it is not possible for an embodied person to completely give up actions. That is why one who has given up the reward of action is called a tyaagee.
na : not
hi : for
dehabhritaa : embodied person
shakyam : possible
tyaktum : give up
karmaani : actions
asheshataha : completely
yaha : who
tu : that is why
karmaphalatyaagee : given up reward of action
saha : he
tyaagee : tyaagee
iti : in this manner
abhidheeyate : is called
This chapter began with Arjuna asking the question : what is the difference between a sanyaasi and a tyaagi. Shri Krishna used this question as an opportunity to recap the topic of karma yoga. After pointing out some popular notions on the topic, he then asserted that karma yoga refers to performance of duties while giving up attachment to their reward. This is the saattvic type of renunciation or tyaaga. He also explained the raajasic and the taamasic types of tyaaga.
Now, Shri Krishna adds another bit of context to the topic of karma yoga. He asserts that one who has a strong sense of identification to his body cannot completely give up action. He uses the term deha-bhrit, which is similar to the term dehi from the second chapter. As long as we identify with a sports team, for instance, we will be happy or say whenever they win or lose. As long as we think we are Mr. or Ms. so-and-so who has a job and a family and a house and so on, we have a strong sense of identification with our body. We cannot fully give up actions since the body has to act in order to live in this world.
With this additional context, we can now understand the definition of tyaagi. The ordinary meaning of this word refers to one who has renounced, who has given up all actions. Shri Krishna redefines it to mean someone who has given up all attachment to the reward of action, not given up action itself. If we are true karma yogis, we are tyaagis per this definition. We still need to deal with the issue of our strong identification to the body. This topic is taken up next.
yastu karmaphalatyaagee sa tyaageetyabhidheeyate || 11 ||
For, it is not possible for an embodied person to completely give up actions. That is why one who has given up the reward of action is called a tyaagee.
na : not
hi : for
dehabhritaa : embodied person
shakyam : possible
tyaktum : give up
karmaani : actions
asheshataha : completely
yaha : who
tu : that is why
karmaphalatyaagee : given up reward of action
saha : he
tyaagee : tyaagee
iti : in this manner
abhidheeyate : is called
This chapter began with Arjuna asking the question : what is the difference between a sanyaasi and a tyaagi. Shri Krishna used this question as an opportunity to recap the topic of karma yoga. After pointing out some popular notions on the topic, he then asserted that karma yoga refers to performance of duties while giving up attachment to their reward. This is the saattvic type of renunciation or tyaaga. He also explained the raajasic and the taamasic types of tyaaga.
Now, Shri Krishna adds another bit of context to the topic of karma yoga. He asserts that one who has a strong sense of identification to his body cannot completely give up action. He uses the term deha-bhrit, which is similar to the term dehi from the second chapter. As long as we identify with a sports team, for instance, we will be happy or say whenever they win or lose. As long as we think we are Mr. or Ms. so-and-so who has a job and a family and a house and so on, we have a strong sense of identification with our body. We cannot fully give up actions since the body has to act in order to live in this world.
With this additional context, we can now understand the definition of tyaagi. The ordinary meaning of this word refers to one who has renounced, who has given up all actions. Shri Krishna redefines it to mean someone who has given up all attachment to the reward of action, not given up action itself. If we are true karma yogis, we are tyaagis per this definition. We still need to deal with the issue of our strong identification to the body. This topic is taken up next.
Wednesday, May 29, 2013
Bhagavad Gita Verse 10, Chapter 18
na dveshtyakushalam karma kushale naanushajjate |
tyaagee sattvasamaavishto medhaavee chinnasamshayaha || 10 ||
He does not dislike inauspicious action, nor does he get attached to auspicious action, he who gives up is pervaded by sattva, is wise, and free of doubts.
na : not
dveshti : dislike
akushalam : inauspicious
karma : action
kushale : auspicious
na : not
anushajjate : attached
tyaagee : that one who gives up
sattvasamaavishtaha : pervaded by sattva
medhaavee : wise
chinnasamshayaha : free of doubts
So far, three types of renunciation or giving up were described. Shri Krishna now describes the nature of the person who conducts renunciation in the proper manner, the saattvic tyaagi. Such a person is pervaded by sattva. This means that his intellect is able to discriminate between what is real and what is not, in other words, what is the eternal essence and what is the illusory world. This person is described as medhaavee, one who is wise due to the knowledge of the eternal essence, the self.
What makes this person different than the other so-called renouncers? It is his indifferent attitude towards action. Though he knows that every action has the potential to generate further sorrow and further desires, he does not hate that action but in fact, continues to do his duty. Conversely, though he knows that doing his duty will eventually make him fit for liberation, or if there is some action that he loves to perform, he does not develop a sense of attachment for it.
Eventually, a slow transformation takes place in such a person. Performing karma yoga, which is the same as performing saattvika tyaaga, leads a person to slowly recognize his true nature as the unchanging, unmoving eternal essence. He begins to realize that he is not performing any action at all, it is Prakriti that is doing all the work. When he comes to realize this, he becomes chinnasamshayaha, free of all doubts about who he really is, about his true nature.
tyaagee sattvasamaavishto medhaavee chinnasamshayaha || 10 ||
He does not dislike inauspicious action, nor does he get attached to auspicious action, he who gives up is pervaded by sattva, is wise, and free of doubts.
na : not
dveshti : dislike
akushalam : inauspicious
karma : action
kushale : auspicious
na : not
anushajjate : attached
tyaagee : that one who gives up
sattvasamaavishtaha : pervaded by sattva
medhaavee : wise
chinnasamshayaha : free of doubts
So far, three types of renunciation or giving up were described. Shri Krishna now describes the nature of the person who conducts renunciation in the proper manner, the saattvic tyaagi. Such a person is pervaded by sattva. This means that his intellect is able to discriminate between what is real and what is not, in other words, what is the eternal essence and what is the illusory world. This person is described as medhaavee, one who is wise due to the knowledge of the eternal essence, the self.
What makes this person different than the other so-called renouncers? It is his indifferent attitude towards action. Though he knows that every action has the potential to generate further sorrow and further desires, he does not hate that action but in fact, continues to do his duty. Conversely, though he knows that doing his duty will eventually make him fit for liberation, or if there is some action that he loves to perform, he does not develop a sense of attachment for it.
Eventually, a slow transformation takes place in such a person. Performing karma yoga, which is the same as performing saattvika tyaaga, leads a person to slowly recognize his true nature as the unchanging, unmoving eternal essence. He begins to realize that he is not performing any action at all, it is Prakriti that is doing all the work. When he comes to realize this, he becomes chinnasamshayaha, free of all doubts about who he really is, about his true nature.
Tuesday, May 28, 2013
Bhagavad Gita Verse 9, Chapter 18
kaaryamityeva yatkarma niyatam kriyaterjuna |
sangam tyaktvaa phalam chaiva sa tyaagaha saattviko mataha || 9 ||
Whatever action is done, should be performed only as an obligatory duty. In this manner, giving up attachment and also the reward, that giving up is saattvic, in my opinion.
kaaryam : action
iti : in this manner
eva : only
yat : whatever
karma : actions
niyatam : obligatory
kriyate : is performed
arjuna : O Arjuna
sangam : attachment
tyaktvaa : giving up
phalam : reward
cha : and
eva : also
saha : that
tyaagaha : giving up
saattvikaha : saattvic
mataha : opinion
Shri Krishna explains the correct way, the saattvic method, of performing actions. Let us look at this step by step. The first step is to only perform actions that are within the realm of our state in life, our aashrama, and our career, our varna. Actions that are prohibited or actions that are purely out of selfishness should not be performed. These actions are termed as niyatam karma in the shloka. A high degree of awareness is required to first ensure that we are not stepping into any prohibited actions.
The second step is to give up attachment to the reward, the phala, the fruit, of the action. Attachment to the reward need not be something tangible and physical. It could be subtle things like praise and adoration received from others on successful completion of the action. It could be a subtle thought such as "I have helped that person, so nice of me to do so". The goal is to slowly wean the mind away from its natural tendency to expect rewards for every action. We can do so my substituting our personal motive with a motive for selfless service.
The third step is to give up attachment to the action itself. We saw the types of attachment to action in the previous shloka, including attachment to the completion of action and attachment to one particular way of performing the action. The key is to realize that at every moment, we are giving it the best of our ability and attention. The rest is upto Ishvara, since there are several other factors at play in the outcome of an action. But in no circumstance should our energy level go down. We have to combine energy in our work with indifference to the reward of the work.
sangam tyaktvaa phalam chaiva sa tyaagaha saattviko mataha || 9 ||
Whatever action is done, should be performed only as an obligatory duty. In this manner, giving up attachment and also the reward, that giving up is saattvic, in my opinion.
kaaryam : action
iti : in this manner
eva : only
yat : whatever
karma : actions
niyatam : obligatory
kriyate : is performed
arjuna : O Arjuna
sangam : attachment
tyaktvaa : giving up
phalam : reward
cha : and
eva : also
saha : that
tyaagaha : giving up
saattvikaha : saattvic
mataha : opinion
Shri Krishna explains the correct way, the saattvic method, of performing actions. Let us look at this step by step. The first step is to only perform actions that are within the realm of our state in life, our aashrama, and our career, our varna. Actions that are prohibited or actions that are purely out of selfishness should not be performed. These actions are termed as niyatam karma in the shloka. A high degree of awareness is required to first ensure that we are not stepping into any prohibited actions.
The second step is to give up attachment to the reward, the phala, the fruit, of the action. Attachment to the reward need not be something tangible and physical. It could be subtle things like praise and adoration received from others on successful completion of the action. It could be a subtle thought such as "I have helped that person, so nice of me to do so". The goal is to slowly wean the mind away from its natural tendency to expect rewards for every action. We can do so my substituting our personal motive with a motive for selfless service.
The third step is to give up attachment to the action itself. We saw the types of attachment to action in the previous shloka, including attachment to the completion of action and attachment to one particular way of performing the action. The key is to realize that at every moment, we are giving it the best of our ability and attention. The rest is upto Ishvara, since there are several other factors at play in the outcome of an action. But in no circumstance should our energy level go down. We have to combine energy in our work with indifference to the reward of the work.
Monday, May 27, 2013
Bhagavad Gita Verse 8, Chapter 18
duhkhamityeva yatkarma kaayakleshabhayaattyajet |
sa kritvaa raajasam tyaagam naiva tyaagaphalam labhet || 8 ||
Whatever action is given up because it is quite sorrowful, from fear of bodily distress, he performs that giving up which is raajasic, and does not even obtain the reward of giving up.
duhkham : sorrowful
iti : in this manner
eva : quite
yat : whatever
karma : action
kaayakleshabhayaat : fear of bodily distress
tyajet : given up
saha : that
kritvaa : performs
raajasam : raajasic
tyaagam : giving up
na : not
eva : even
tyaagaphalam : reward of giving up
labhet : he obtains
A little knowledge of the scriptures can prove to be dangerous. Earlier, we came across some people who claim to be performing spiritual renunciation of action, or the giving up of action, when in reality they are lazy, idle or careless in performing their obligatory duties. Now Shri Krishna describes another misinterpretation of tyaaga or giving up. He says that those who give up their duties simply because they will cause sorrow or distress to their body are practising tyaaga that is raajasic.
Many times we may shirk from performing our job at work, or perform a job half heartedly, because we think it will cause us pain or sorrow. We may have to give some bad news to a client. We may have to fire an underperforming employee. We may procrastinate starting a project because we may have to put in some extra hours. Such behaviour could come into our family lives as well. We may hesitate in helping out a relative because we may have to expend some of our money and energy.
Why do we fear pain or sorrow? We tend to forget many of the teachings of the second chapter. We are not the body, our true nature is the eternal essence. But we have a strong sense of attachment to the body and the mind. We are advised to patiently develop titkshaa, the quality of forbearance, towards pain and sorrow while discharging our duties. Instead, we fall back into our old ways of thinking and run away from our duties. Shri Krishna says that people who abandon their duties out of fear of pain and sorrow will not get the fruit of giving up actions, which is purity and peace of mind.
sa kritvaa raajasam tyaagam naiva tyaagaphalam labhet || 8 ||
Whatever action is given up because it is quite sorrowful, from fear of bodily distress, he performs that giving up which is raajasic, and does not even obtain the reward of giving up.
duhkham : sorrowful
iti : in this manner
eva : quite
yat : whatever
karma : action
kaayakleshabhayaat : fear of bodily distress
tyajet : given up
saha : that
kritvaa : performs
raajasam : raajasic
tyaagam : giving up
na : not
eva : even
tyaagaphalam : reward of giving up
labhet : he obtains
A little knowledge of the scriptures can prove to be dangerous. Earlier, we came across some people who claim to be performing spiritual renunciation of action, or the giving up of action, when in reality they are lazy, idle or careless in performing their obligatory duties. Now Shri Krishna describes another misinterpretation of tyaaga or giving up. He says that those who give up their duties simply because they will cause sorrow or distress to their body are practising tyaaga that is raajasic.
Many times we may shirk from performing our job at work, or perform a job half heartedly, because we think it will cause us pain or sorrow. We may have to give some bad news to a client. We may have to fire an underperforming employee. We may procrastinate starting a project because we may have to put in some extra hours. Such behaviour could come into our family lives as well. We may hesitate in helping out a relative because we may have to expend some of our money and energy.
Why do we fear pain or sorrow? We tend to forget many of the teachings of the second chapter. We are not the body, our true nature is the eternal essence. But we have a strong sense of attachment to the body and the mind. We are advised to patiently develop titkshaa, the quality of forbearance, towards pain and sorrow while discharging our duties. Instead, we fall back into our old ways of thinking and run away from our duties. Shri Krishna says that people who abandon their duties out of fear of pain and sorrow will not get the fruit of giving up actions, which is purity and peace of mind.
Sunday, May 26, 2013
Bhagavad Gita Verse 7, Chapter 18
niyatasya tu sannyaasaha karmano nopapadyate |
mohaattasya parityaagastaamasaha parikeertitaha || 7 ||
Indeed, the giving up of an obligatory action is not appropriate. Giving it up out of delusion is declared to be taamasic.
niyatasya : obligatory
tu : indeed
sannyaasaha : giving up
karmanaha : action
na : not
upapadyate : appropriate
mohaat : out of delusion
tasya : it
parityaagaha : to give up
taamasaha : taamasic
parikeertitaha : is declared
Shri Krishna moved the discussion on karma yoga ahead by categorizing the three types of tyaaga, which means giving up or renunciation. He says that when we give up an obligatory action, when we do not perform an obligatory action out of delusion, out of incorrect or error prone knowledge, such renunciation is known as taamasic tyaaga or taamasic renunciation. He says that such behaviour is inappropriate and is not in line with the teachings of karma yoga. Not doing one’s duty is forbidden in karma yoga.
Where do one's obligatory duties come from? They come from one’s stage in life or aashrama, and one's profession or varna. A householder is obliged to attend to the needs of his spouse, his parents and his children. If he does not attend to his sick parents, or does not help with his child's homework, it is termed as taamasic behaviour. A businessman should strive to generate healthy profits from his business, and donate a portion of his wealth to charity. Not doing so is also considered taamasic.
Moha or delusion can create all kinds of negative tendencies in us, as we have seen in prior chapters. It can cause heedlessness and carelessness where we do not pay proper attention to the task at hand. It can cause laziness and idleness where our body becomes inert and dull, where we do not want to get up from bed. It is hard to get oneself out of a state of moha. Unless someone who is not taamasic intervenes, we will remain in a state of tamas for a long time.
mohaattasya parityaagastaamasaha parikeertitaha || 7 ||
Indeed, the giving up of an obligatory action is not appropriate. Giving it up out of delusion is declared to be taamasic.
niyatasya : obligatory
tu : indeed
sannyaasaha : giving up
karmanaha : action
na : not
upapadyate : appropriate
mohaat : out of delusion
tasya : it
parityaagaha : to give up
taamasaha : taamasic
parikeertitaha : is declared
Shri Krishna moved the discussion on karma yoga ahead by categorizing the three types of tyaaga, which means giving up or renunciation. He says that when we give up an obligatory action, when we do not perform an obligatory action out of delusion, out of incorrect or error prone knowledge, such renunciation is known as taamasic tyaaga or taamasic renunciation. He says that such behaviour is inappropriate and is not in line with the teachings of karma yoga. Not doing one’s duty is forbidden in karma yoga.
Where do one's obligatory duties come from? They come from one’s stage in life or aashrama, and one's profession or varna. A householder is obliged to attend to the needs of his spouse, his parents and his children. If he does not attend to his sick parents, or does not help with his child's homework, it is termed as taamasic behaviour. A businessman should strive to generate healthy profits from his business, and donate a portion of his wealth to charity. Not doing so is also considered taamasic.
Moha or delusion can create all kinds of negative tendencies in us, as we have seen in prior chapters. It can cause heedlessness and carelessness where we do not pay proper attention to the task at hand. It can cause laziness and idleness where our body becomes inert and dull, where we do not want to get up from bed. It is hard to get oneself out of a state of moha. Unless someone who is not taamasic intervenes, we will remain in a state of tamas for a long time.
Saturday, May 25, 2013
Bhagavad Gita Verse 6, Chapter 18
etaanyapi tu karmaani sangam tyaktvaa phalaani cha |
kartavyaaneeti me paartha nishchintam matamuttamam || 6 ||
But, even those actions should be performed, giving up attachment and rewards. This, O Paartha, is my definite and foremost conclusion.
etaani : those
api : even
tu : but
karmaani : actions
sangam : attachment
tyaktvaa : giving up
phalaani : rewards
cha : and
kartavyaani : should be performed
iti : this
me : my
paartha : O Paartha
nishchintam : definite
matam : conclusion
uttamam : foremost
Shri Krishna says that the only way to convert selfish actions into selfless actions is to give up attachment to the action and to the rewards of the action. Consider an architect who spends months creating the plans for a building. If the architect designs the building keeping the bonus payment in mind, he is performing the action with an attitude of selfishness. If the architect designs the building with the sole motive of creating the best possible living space for people, he is performing the action with an attitude of selflessness.
Let us be clear about one thing. There is nothing wrong in the architect expecting a fair payment for the rendering of his services. But he does not keep a monetary expectation every second of his time while designing his buildings. He does it out of a sense of duty. His svadharma, which means his aptitude, his training and his passion, is to be an architect. Regardless of how his day goes, he derives joy in the performance of his svadharma, his duty to the world, as an architect.
In addition to giving up attachment to the reward of action, Shri Krishna also advises us to give up attachment to the action itself. Here, we have to keep two things in mind. First, it is not guaranteed that every action of ours will be successful, since there are external factors that may intervene. Second, even if we insist that an action should be performed in a certain way, there could be other ways that could sometimes work better. Insisting that every action ends successfully, and that every action has to be done our way, are the two ways in which we get attached to action. Giving up these attachments, along with the attachment to reward, is the only way that we bring the purifying effect of karma yoga into every action we perform. This is Shri Krishna’s foremost conclusion on karma yoga.
kartavyaaneeti me paartha nishchintam matamuttamam || 6 ||
But, even those actions should be performed, giving up attachment and rewards. This, O Paartha, is my definite and foremost conclusion.
etaani : those
api : even
tu : but
karmaani : actions
sangam : attachment
tyaktvaa : giving up
phalaani : rewards
cha : and
kartavyaani : should be performed
iti : this
me : my
paartha : O Paartha
nishchintam : definite
matam : conclusion
uttamam : foremost
Shri Krishna says that the only way to convert selfish actions into selfless actions is to give up attachment to the action and to the rewards of the action. Consider an architect who spends months creating the plans for a building. If the architect designs the building keeping the bonus payment in mind, he is performing the action with an attitude of selfishness. If the architect designs the building with the sole motive of creating the best possible living space for people, he is performing the action with an attitude of selflessness.
Let us be clear about one thing. There is nothing wrong in the architect expecting a fair payment for the rendering of his services. But he does not keep a monetary expectation every second of his time while designing his buildings. He does it out of a sense of duty. His svadharma, which means his aptitude, his training and his passion, is to be an architect. Regardless of how his day goes, he derives joy in the performance of his svadharma, his duty to the world, as an architect.
In addition to giving up attachment to the reward of action, Shri Krishna also advises us to give up attachment to the action itself. Here, we have to keep two things in mind. First, it is not guaranteed that every action of ours will be successful, since there are external factors that may intervene. Second, even if we insist that an action should be performed in a certain way, there could be other ways that could sometimes work better. Insisting that every action ends successfully, and that every action has to be done our way, are the two ways in which we get attached to action. Giving up these attachments, along with the attachment to reward, is the only way that we bring the purifying effect of karma yoga into every action we perform. This is Shri Krishna’s foremost conclusion on karma yoga.
Friday, May 24, 2013
Bhagavad Gita Verse 5, Chapter 18
yajnyadaanatapahkarma na tyaajyam kaaryam eva tat |
yajno daanam tapas chaiva paavanaani maneeshinaam || 5 ||
Actions of sacrifice, charity and penance should not be given up, they should certainly be performed. Sacrifice, charity and penance are purifiers of wise people.
yajnyadaanatapahkarma : actions of sacrifice, charity and penance
na : not
tyaajyam : given up
kaaryam : have to be performed
eva : certainly
tat : that
yajnaha : sacrifice
daanam : charity
tapas : penance
cha: and
eva : also
paavanaani : purifiers
maneeshinaam : of wise people
Shri Krishna begins to describe his criteria for actions that should be performed for karma yoga. Instead of creating the criteria from scratch, he uses a viewpoint mentioned earlier as the basis. He says that nitya karmas, the obligatory duties towards society, Ishvara and oneself should be performed. They should never be given up. Only nishiddha karmas or prohibited actions, and kaamya karmas or selfish actions should be given up.
This criteria is to be followed by those who are maneeshi, who are wise, who have understood that blind pursuit of material gain is not for them. Such people are interested in liberation only. When these wise people perform their obligatory duties, the performance of those actions acts as a cleanser, a purifier. All traces of raaga and dvesha, likes and dislikes, are slowly cleared out by the performance of obligatory duties. Their actions are propelled out of an attitude of seva or service, not out of personal and selfish likes and dislikes.
So then, if this is the case, how should one treat actions performed for one's career? If we love our career, and it gives us a personal reward in the form of salary, should we give up that as well? We need to resolve this issue by converting our reward oriented actions into selfless actions. Only then will we be able to weaken the samskaaraas or mental impressions that impel us to perform our career oriented actions every day. What is the technique by which we can convert our selfish actions into selfless actions? This is taken up next.
yajno daanam tapas chaiva paavanaani maneeshinaam || 5 ||
Actions of sacrifice, charity and penance should not be given up, they should certainly be performed. Sacrifice, charity and penance are purifiers of wise people.
yajnyadaanatapahkarma : actions of sacrifice, charity and penance
na : not
tyaajyam : given up
kaaryam : have to be performed
eva : certainly
tat : that
yajnaha : sacrifice
daanam : charity
tapas : penance
cha: and
eva : also
paavanaani : purifiers
maneeshinaam : of wise people
Shri Krishna begins to describe his criteria for actions that should be performed for karma yoga. Instead of creating the criteria from scratch, he uses a viewpoint mentioned earlier as the basis. He says that nitya karmas, the obligatory duties towards society, Ishvara and oneself should be performed. They should never be given up. Only nishiddha karmas or prohibited actions, and kaamya karmas or selfish actions should be given up.
This criteria is to be followed by those who are maneeshi, who are wise, who have understood that blind pursuit of material gain is not for them. Such people are interested in liberation only. When these wise people perform their obligatory duties, the performance of those actions acts as a cleanser, a purifier. All traces of raaga and dvesha, likes and dislikes, are slowly cleared out by the performance of obligatory duties. Their actions are propelled out of an attitude of seva or service, not out of personal and selfish likes and dislikes.
So then, if this is the case, how should one treat actions performed for one's career? If we love our career, and it gives us a personal reward in the form of salary, should we give up that as well? We need to resolve this issue by converting our reward oriented actions into selfless actions. Only then will we be able to weaken the samskaaraas or mental impressions that impel us to perform our career oriented actions every day. What is the technique by which we can convert our selfish actions into selfless actions? This is taken up next.
Thursday, May 23, 2013
Bhagavad Gita Verse 4, Chapter 18
nishchayam shrunu me tatra tyaage bharatasattama |
tyaago hi purushavyaaghra trividhaha samprakeertitaha || 4 ||
Hear from me the truth on this issue of giving up, O foremost among Bharataas. For giving up, O foremost among men, has been declared to be of three types.
nishchayam : truth
shrunu : hear
me : my
tatra : on this issue
tyaage : giving up
bharatasattama : foremost among Bharataas
tyaagaha : giving up
hi : for
purushavyaaghra : foremost among men
trividhaha : three types
samprakeertitaha : declared
After listing differing viewpoints on the topic of karma yoga, Shri Krishna proceeds to provide the correct understanding to Arjuna. Before we delve into Shri Krishna's answer, let us go through the viewpoints and analyze their merits. The most extreme viewpoint from the previous shloka advocated the complete abandonment of all actions. We have already seen in earlier chapters that it is impossible for the human body to remain without performing actions for its survival. Therefore, this viewpoint is impractical and has to be rejected.
A less extreme viewpoint advocated the abandonment of all selfish actions. Even this is impractical since it is impossible for someone to suddenly quit performing only selfish actions and continue with the rest. So we can reject this viewpoint as well. Two other viewpoints remain. One is performing actions that are obligations towards our fellow human beings, towards Ishvara and towards ourselves. The other is to remove our attachment towards the rewards of all actions.
Shri Krishna begins providing his definition by first praising Arjuna for asking the clarifying question, since it gives an opportunity to summarize the teaching of karma yoga for all future students of the Gita. Arjuna gets two wonderful titles from Shri Krishna, bhratasattama and purushavyaagraha. Shri Krishna also indicates that he will classify tyaaga or giving up actions into three types, saattvic raajasic and taamasic. In fact, a major portion of this chapter will continue this theme of three fold classification.
tyaago hi purushavyaaghra trividhaha samprakeertitaha || 4 ||
Hear from me the truth on this issue of giving up, O foremost among Bharataas. For giving up, O foremost among men, has been declared to be of three types.
nishchayam : truth
shrunu : hear
me : my
tatra : on this issue
tyaage : giving up
bharatasattama : foremost among Bharataas
tyaagaha : giving up
hi : for
purushavyaaghra : foremost among men
trividhaha : three types
samprakeertitaha : declared
After listing differing viewpoints on the topic of karma yoga, Shri Krishna proceeds to provide the correct understanding to Arjuna. Before we delve into Shri Krishna's answer, let us go through the viewpoints and analyze their merits. The most extreme viewpoint from the previous shloka advocated the complete abandonment of all actions. We have already seen in earlier chapters that it is impossible for the human body to remain without performing actions for its survival. Therefore, this viewpoint is impractical and has to be rejected.
A less extreme viewpoint advocated the abandonment of all selfish actions. Even this is impractical since it is impossible for someone to suddenly quit performing only selfish actions and continue with the rest. So we can reject this viewpoint as well. Two other viewpoints remain. One is performing actions that are obligations towards our fellow human beings, towards Ishvara and towards ourselves. The other is to remove our attachment towards the rewards of all actions.
Shri Krishna begins providing his definition by first praising Arjuna for asking the clarifying question, since it gives an opportunity to summarize the teaching of karma yoga for all future students of the Gita. Arjuna gets two wonderful titles from Shri Krishna, bhratasattama and purushavyaagraha. Shri Krishna also indicates that he will classify tyaaga or giving up actions into three types, saattvic raajasic and taamasic. In fact, a major portion of this chapter will continue this theme of three fold classification.
Wednesday, May 22, 2013
Bhagavad Gita Verse 3, Chapter 18
tyaajyam doshavadityeke karma praahurmaneeshinaha |
yajnyadaanatapahakarma na tyaajyamiti chaapare || 3 ||
Actions, being fault filled, should be given up, many contemplative people say this. Others say that actions of sacrifice, charity and penance should not be given up.
tyaajyam : give up
doshavat : fault filled
iti : in this manner
eke : many
karma : actions
praahuhu : say
maneeshinaha : contemplative people
yajnyadaanatapahakarma : actions of sacrifice, charity and penance
na : not
tyaajyam : give up
iti : in this manner
cha : and
apare : others
In the previous shloka, Shri Krishna shared two prevailing views on the topic of karma yoga. The first view is that one should give up all kaamya karmas, all desire prompted actions. Any action that is undertaken for a personal reward is a desire prompted action. The second view is that one should give up the rewards of all types of actions, including kaamya karmas and nitya karmas or duties. Giving up does not mean physically giving up the reward. It means giving up the attachment to the reward in our mind.
Before sharing his definition of karma yoga, Shri Krishna describes two other viewpoints on karma yoga. He says that maneeshees, those who have a contemplative bent of mind, advise that it is futile to undertake any action, because all actions are filled with some fault or the other. They are of the opinion that any action, no matter how small, eventually grows in size, binds us and makes us dance to its tune. Such people prefer to lead a life of monkhood and spend their time immersed in thinking and contemplation.
The fourth viewpoint on karmayoga advocates similar but less radical approach than the prior viewpoint. It narrows the scope of actions to just three: sacrifice, charity and penance. In other words, you have to fulfill your obligations towards Ishvara, your fellow human beings, and to yourself. So then, what actions are left out here? This viewpoint does not sanction the performance of actions with regards to our profession, our career and so on. It assumes that one can live without earning a livelihood.
yajnyadaanatapahakarma na tyaajyamiti chaapare || 3 ||
Actions, being fault filled, should be given up, many contemplative people say this. Others say that actions of sacrifice, charity and penance should not be given up.
tyaajyam : give up
doshavat : fault filled
iti : in this manner
eke : many
karma : actions
praahuhu : say
maneeshinaha : contemplative people
yajnyadaanatapahakarma : actions of sacrifice, charity and penance
na : not
tyaajyam : give up
iti : in this manner
cha : and
apare : others
In the previous shloka, Shri Krishna shared two prevailing views on the topic of karma yoga. The first view is that one should give up all kaamya karmas, all desire prompted actions. Any action that is undertaken for a personal reward is a desire prompted action. The second view is that one should give up the rewards of all types of actions, including kaamya karmas and nitya karmas or duties. Giving up does not mean physically giving up the reward. It means giving up the attachment to the reward in our mind.
Before sharing his definition of karma yoga, Shri Krishna describes two other viewpoints on karma yoga. He says that maneeshees, those who have a contemplative bent of mind, advise that it is futile to undertake any action, because all actions are filled with some fault or the other. They are of the opinion that any action, no matter how small, eventually grows in size, binds us and makes us dance to its tune. Such people prefer to lead a life of monkhood and spend their time immersed in thinking and contemplation.
The fourth viewpoint on karmayoga advocates similar but less radical approach than the prior viewpoint. It narrows the scope of actions to just three: sacrifice, charity and penance. In other words, you have to fulfill your obligations towards Ishvara, your fellow human beings, and to yourself. So then, what actions are left out here? This viewpoint does not sanction the performance of actions with regards to our profession, our career and so on. It assumes that one can live without earning a livelihood.
Tuesday, May 21, 2013
Bhagavad Gita Verse 2, Chapter 18
Shree Bhagavaan uvaacha:
kaamyaanaam karmanaaam nyaasam sannyaasam kavayo viduhu |
sarvakarmaphalatyaagam praahustyaagam vichakshanaahaa || 2 ||
Shree Bhagavaan said:
Sages understand sannyaasa to be the giving up of desire prompted actions. Giving up the rewards of all actions is tyaaga, the learned ones declare.
kaamyaanaam : desire prompted
karmanaaam : of actions
nyaasam : giving up
sannyaasam : sannyaasa
kavayaha : sages
viduhu : understand
sarvakarmaphalatyaagam : giving up rewards of all actions
praahuhu : declare
tyaagam : tyaaga
vichakshanaahaa : learned ones
Arjuna wanted to know the difference between sanyaasa and tyaaga. Shri Krishna did not answer this question directly. He wanted to answer the question in such a way that Arjuna would be able to put the answer into practical use, and not get caught in complicated semantics, something that has only academic value. It was almost as though he said - Arjuna, you don’t worry about the difference in meaning of sanyaasa and tyaaga for now. You are a warrior, a kshatriya. I will tell you what is appropriate for you such that you can advance spiritually.
Before we analyze Shri Krishna’s answer, let us revisit the classifications of karmas or actions. Our actions are determined by two factors: our varna or profession, and our ashrama or stage in life. Based on these two factors, we can classify our actions broadly into three types: obligatory duties or nitya karmas, desire prompted actions or kaamya karmas and prohibited actions or nishiddha karmas. Raising a family is a duty for a householder, whereas it is prohibited for a brahmachaari or student, for instance. Reckless accumulation of wealth, beyond that which is needed to support a family, is desire prompted action.
Now let us look at Shri Krishna’s answer. Looking at the way he answers the question, we can infer that initially, he is less concerned with the precise meaning of sanyaasa versus tyaaga, and more concerned with listing the various views on the topic of karma yoga, of how to perform actions correctly. He gives two prevailing views on the subject. The first view is that one should give up all kaamya karmas, all desire prompted actions. The second view is that one should give up the rewards of all types of actions, including kaamya karmas and nitya karmas or duties. He gives two more views on the topic in the next shloka.
kaamyaanaam karmanaaam nyaasam sannyaasam kavayo viduhu |
sarvakarmaphalatyaagam praahustyaagam vichakshanaahaa || 2 ||
Shree Bhagavaan said:
Sages understand sannyaasa to be the giving up of desire prompted actions. Giving up the rewards of all actions is tyaaga, the learned ones declare.
kaamyaanaam : desire prompted
karmanaaam : of actions
nyaasam : giving up
sannyaasam : sannyaasa
kavayaha : sages
viduhu : understand
sarvakarmaphalatyaagam : giving up rewards of all actions
praahuhu : declare
tyaagam : tyaaga
vichakshanaahaa : learned ones
Arjuna wanted to know the difference between sanyaasa and tyaaga. Shri Krishna did not answer this question directly. He wanted to answer the question in such a way that Arjuna would be able to put the answer into practical use, and not get caught in complicated semantics, something that has only academic value. It was almost as though he said - Arjuna, you don’t worry about the difference in meaning of sanyaasa and tyaaga for now. You are a warrior, a kshatriya. I will tell you what is appropriate for you such that you can advance spiritually.
Before we analyze Shri Krishna’s answer, let us revisit the classifications of karmas or actions. Our actions are determined by two factors: our varna or profession, and our ashrama or stage in life. Based on these two factors, we can classify our actions broadly into three types: obligatory duties or nitya karmas, desire prompted actions or kaamya karmas and prohibited actions or nishiddha karmas. Raising a family is a duty for a householder, whereas it is prohibited for a brahmachaari or student, for instance. Reckless accumulation of wealth, beyond that which is needed to support a family, is desire prompted action.
Now let us look at Shri Krishna’s answer. Looking at the way he answers the question, we can infer that initially, he is less concerned with the precise meaning of sanyaasa versus tyaaga, and more concerned with listing the various views on the topic of karma yoga, of how to perform actions correctly. He gives two prevailing views on the subject. The first view is that one should give up all kaamya karmas, all desire prompted actions. The second view is that one should give up the rewards of all types of actions, including kaamya karmas and nitya karmas or duties. He gives two more views on the topic in the next shloka.
Monday, May 20, 2013
Bhagavad Gita Verse 1, Chapter 18
Arjuna uvaacha:
sannyaasasya mahaabaaho tattvamichhaami veditum |
tyaagasya cha hrisheekesha prithakkeshinishudana || 1 ||
Arjuna said:
O mighty armed, O Hrisheekesha, O slayer of Keshin, I wish to know the difference between sanyaasa and tyaaga.
sannyaasasya: sannyaasa
mahaabaaho : O mighty armed
tattvam : essence
ichhaami : I wish
veditum : know
tyaagasya : tyaaga
cha : and
hrisheekesha : O Hrisheekesha
prithak : difference
keshinishudana : slayer of Keshi
We now commence the eighteenth chapter, which is the final chapter of the Gita. It is the longest chapter, coming in at 78 shlokas. It is a summary of the entire Gita teaching condensed into one chapter. It addresses many topics and themes covered in the entire Gita, and ties up many loose ends as well. It is the most practical among all of the chapters, containing lessons applicable every aspect of our life. Arjuna begins this chapter with a question to Shri Krishna. He wants to know what is the difference between two terms - sannyaasa and tyaaga.
At a superficial level, both the terms have a common meaning which is renunciation. Arjuna probably had come across these terms being used in scriptures or chants, and wanted to know whether there was a difference. But this question is similar to his query in regards to the difference between karma yoga and jnyaana yoga in the third chapter, and the difference between karma yoga and karma sanyaasa in the fifth chapter. Broadly, he wants to know when to act and when not to act. It is a good question because the topic of karma contains many nuances that require clarification and elaboration, which are found in this chapter.
It is interesting to look at the three titles used by Arjuna to address Shri Krishna. Hrisheekesha is one who has conquered the senses. Mahabaaho is one who is mighty armed, one who has tremendous power and energy. Keshinisudana is one who has killed the demon Keshi, who is an enemy. Therefore, only one who has conquered the senses can gain power to destroy one's internal and external enemies.
sannyaasasya mahaabaaho tattvamichhaami veditum |
tyaagasya cha hrisheekesha prithakkeshinishudana || 1 ||
Arjuna said:
O mighty armed, O Hrisheekesha, O slayer of Keshin, I wish to know the difference between sanyaasa and tyaaga.
sannyaasasya: sannyaasa
mahaabaaho : O mighty armed
tattvam : essence
ichhaami : I wish
veditum : know
tyaagasya : tyaaga
cha : and
hrisheekesha : O Hrisheekesha
prithak : difference
keshinishudana : slayer of Keshi
We now commence the eighteenth chapter, which is the final chapter of the Gita. It is the longest chapter, coming in at 78 shlokas. It is a summary of the entire Gita teaching condensed into one chapter. It addresses many topics and themes covered in the entire Gita, and ties up many loose ends as well. It is the most practical among all of the chapters, containing lessons applicable every aspect of our life. Arjuna begins this chapter with a question to Shri Krishna. He wants to know what is the difference between two terms - sannyaasa and tyaaga.
At a superficial level, both the terms have a common meaning which is renunciation. Arjuna probably had come across these terms being used in scriptures or chants, and wanted to know whether there was a difference. But this question is similar to his query in regards to the difference between karma yoga and jnyaana yoga in the third chapter, and the difference between karma yoga and karma sanyaasa in the fifth chapter. Broadly, he wants to know when to act and when not to act. It is a good question because the topic of karma contains many nuances that require clarification and elaboration, which are found in this chapter.
It is interesting to look at the three titles used by Arjuna to address Shri Krishna. Hrisheekesha is one who has conquered the senses. Mahabaaho is one who is mighty armed, one who has tremendous power and energy. Keshinisudana is one who has killed the demon Keshi, who is an enemy. Therefore, only one who has conquered the senses can gain power to destroy one's internal and external enemies.
Sunday, May 19, 2013
Summary of Bhagavad Gita Chapter 17
Shri Krishna ended the previous chapter with the message that our actions should be prompted by scripture, and not by our selfish desires. Arjuna, foreseeing that not many people will have access to the scriptures in the future, wanted to know about the state of those people who use faith to guide their actions instead of scriptures. Shri Krishna replied that faith comes from svabhaava, from one’s stock of past samskaaraas or impressions. In this chapter, he analyzes svabhaava through studying what food we eat, what actions we perform, and with which attitude do we perform those actions.
The bulk of the chapter is the analysis of food, sacrifice, charity and penance. Yajnya or sacrifice represents our duty towards Ishvara. Daana or charity represents our duty towards our fellow human beings. Tapas represents our duty towards ourselves. All of these are classified into three types: saattvic, raajasic and taamasic. Penance is broken down into three components: bodily, mental and speech. A warning against extreme and harsh penance is also given so that we do not harm ourselves or others.
Through this chapter, we are urged by Shri Krishna to reduce and ultimately stop raajasic and taamasic actions, and cultivate saattvic actions. This will purify our mind and make us fit for imbibing the knowledge of the eternal essence. However, even our saattvic actions may still have some defects or errors, which can be removed with the chanting of the purifier Om Tat Sat. In fact, as long as our steadfastness, our sthiti, is in Ishvara, all actions will automatically become saattvic.
The bulk of the chapter is the analysis of food, sacrifice, charity and penance. Yajnya or sacrifice represents our duty towards Ishvara. Daana or charity represents our duty towards our fellow human beings. Tapas represents our duty towards ourselves. All of these are classified into three types: saattvic, raajasic and taamasic. Penance is broken down into three components: bodily, mental and speech. A warning against extreme and harsh penance is also given so that we do not harm ourselves or others.
Through this chapter, we are urged by Shri Krishna to reduce and ultimately stop raajasic and taamasic actions, and cultivate saattvic actions. This will purify our mind and make us fit for imbibing the knowledge of the eternal essence. However, even our saattvic actions may still have some defects or errors, which can be removed with the chanting of the purifier Om Tat Sat. In fact, as long as our steadfastness, our sthiti, is in Ishvara, all actions will automatically become saattvic.
Saturday, May 18, 2013
Bhagavad Gita Verse 28, Chapter 17
ashraddhaya hutam dattam tapastaptam kritam cha yat |
asaditityuchyate paartha na cha tatpretya no iha || 28 ||
Whatever is sacrificed, donated or done, and whatever penance is performed, without faith, it is called asat, O Paartha. It is neither here nor after death.
ashraddhaya : without faith
hutam : sacrificed
dattam : donated
tapaha : penance
taptam : performed
kritam : done
cha : and
yat : whatever
asat : asat
iti : in this manner
uchyate : is called
paartha : O Paartha
na : neither
cha : and
tat : that
pretya : after death
no : nor
iha : here
In the previous shloka, Shri Krishna asserted that any action performed with the steadfastness in Ishvara, with constant memory and faith in Ishvara, automatically becomes a saattvic action. Furthermore, with the application of the purifier Om Tat Sat, it becomes a means towards liberation. Here, such kind of action is compared with an action that is performed without any faith or steadfastness whatsoever. Action performed without any faith is called as asat, which literally means non reality or devoid of reality.
In our daily life, we can immediately tell the difference between one who puts their heart and soul into their actions, and one who is just going through the motions. We ourselves have instances where we love an action so much that we put everything in it, we get lost in it, and some other actions where we are acting like mechanical machines, like robots. Shri Krishna says that any action, any sacrifice, penance or charity performed without faith, without our soul in it, becomes a worthless action. Forget liberation, it will not even yield a result here, on this earth.
With this shloka, Shri Krishna concludes the seventeenth chapter on the three types of faith. He says that there are three types of devotees based on the texture of their faith, and are categorized as saattvic, raajasic and taamasic. In order to make ourselves fit for liberation, we should cultivate saatvic faith and eliminate the other two types of faith. This will happen only by consuming saattvic food and performing saattvic sacrifices, charity and penance. To ensure that our saatvic actions are free of errors and defects, we should use the purifier Om Tat Sat while performing the actions.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade shraddhatrayovibhaagayogo naama saptadashodhyaayaha || 15 ||
asaditityuchyate paartha na cha tatpretya no iha || 28 ||
Whatever is sacrificed, donated or done, and whatever penance is performed, without faith, it is called asat, O Paartha. It is neither here nor after death.
ashraddhaya : without faith
hutam : sacrificed
dattam : donated
tapaha : penance
taptam : performed
kritam : done
cha : and
yat : whatever
asat : asat
iti : in this manner
uchyate : is called
paartha : O Paartha
na : neither
cha : and
tat : that
pretya : after death
no : nor
iha : here
In the previous shloka, Shri Krishna asserted that any action performed with the steadfastness in Ishvara, with constant memory and faith in Ishvara, automatically becomes a saattvic action. Furthermore, with the application of the purifier Om Tat Sat, it becomes a means towards liberation. Here, such kind of action is compared with an action that is performed without any faith or steadfastness whatsoever. Action performed without any faith is called as asat, which literally means non reality or devoid of reality.
In our daily life, we can immediately tell the difference between one who puts their heart and soul into their actions, and one who is just going through the motions. We ourselves have instances where we love an action so much that we put everything in it, we get lost in it, and some other actions where we are acting like mechanical machines, like robots. Shri Krishna says that any action, any sacrifice, penance or charity performed without faith, without our soul in it, becomes a worthless action. Forget liberation, it will not even yield a result here, on this earth.
With this shloka, Shri Krishna concludes the seventeenth chapter on the three types of faith. He says that there are three types of devotees based on the texture of their faith, and are categorized as saattvic, raajasic and taamasic. In order to make ourselves fit for liberation, we should cultivate saatvic faith and eliminate the other two types of faith. This will happen only by consuming saattvic food and performing saattvic sacrifices, charity and penance. To ensure that our saatvic actions are free of errors and defects, we should use the purifier Om Tat Sat while performing the actions.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade shraddhatrayovibhaagayogo naama saptadashodhyaayaha || 15 ||
Friday, May 17, 2013
Bhagavad Gita Verse 27, Chapter 17
yajnye tapasi daane cha sthitihi saditi chochyate |
karma chaiva tadartheeyam sadityevaabhidheeyate || 27 ||
Steadfastness in sacrifice, austerity and charity is called Sat, and also, action relation to these is called Sat.
yajnye : sacrifice
tapasi : penance
daane : in charity
cha : and
sthitihi : steadfastness
sat : Sat
iti : in this manner
cha : and
uchyate : is called
karma : action
cha : and
eva : also
tadartheeyam : related to these
sat : Sat
iti : in this manner
eva : also
abhidheeyate : is called
In the concluding shlokas of this chapter, Shri Krishna described the purifying chant Om Tat Sat. Any sattvic action will be freed of defects, attachment to the action and its reward will be weakened, all notions of duality will be muted when we use this purifying chant. Now we may say that in this day and age, we may not have the time to follow the guidelines given in this chapter to make our actions and our intake sattvic. Following the guidelines in the scriptures is beyond our scope anyway.
As usual, Shri Krishna makes things easy for us. He says our stithi, our steadfastness is towards Ishvara, is the most important thing to pay attention to. If we take care of our steadfastness, and chant Om Tat Sat with that steadfastness, every action that we perform will become sattvic and a means towards liberation. What does sthithi or steadfastness mean? It is that which our mind is occupied the most. If we keep a notebook next to our bed, and write down the first thought that comes to mind when we wake up, we will know what our stithi is within a few days.
Many people say that a sport such as cricket or tennis is their life. Others say that it is their career, others say it is their family, others say it is their family and so on. It is the first thought that they wake up with in the morning. When our first thought, and also, the constant background thought throughout the day is that of Ishvara, all our actions will automatically become sattvic. We will not have to take any additional precaution or follow any other guideline. For instance, if we are in constant thought of Ishvara, we will never think of donating anything with a view to get something back in return. Action follows thought, and with the constant thought of Ishvara, actions take care of themselves.
karma chaiva tadartheeyam sadityevaabhidheeyate || 27 ||
Steadfastness in sacrifice, austerity and charity is called Sat, and also, action relation to these is called Sat.
yajnye : sacrifice
tapasi : penance
daane : in charity
cha : and
sthitihi : steadfastness
sat : Sat
iti : in this manner
cha : and
uchyate : is called
karma : action
cha : and
eva : also
tadartheeyam : related to these
sat : Sat
iti : in this manner
eva : also
abhidheeyate : is called
In the concluding shlokas of this chapter, Shri Krishna described the purifying chant Om Tat Sat. Any sattvic action will be freed of defects, attachment to the action and its reward will be weakened, all notions of duality will be muted when we use this purifying chant. Now we may say that in this day and age, we may not have the time to follow the guidelines given in this chapter to make our actions and our intake sattvic. Following the guidelines in the scriptures is beyond our scope anyway.
As usual, Shri Krishna makes things easy for us. He says our stithi, our steadfastness is towards Ishvara, is the most important thing to pay attention to. If we take care of our steadfastness, and chant Om Tat Sat with that steadfastness, every action that we perform will become sattvic and a means towards liberation. What does sthithi or steadfastness mean? It is that which our mind is occupied the most. If we keep a notebook next to our bed, and write down the first thought that comes to mind when we wake up, we will know what our stithi is within a few days.
Many people say that a sport such as cricket or tennis is their life. Others say that it is their career, others say it is their family, others say it is their family and so on. It is the first thought that they wake up with in the morning. When our first thought, and also, the constant background thought throughout the day is that of Ishvara, all our actions will automatically become sattvic. We will not have to take any additional precaution or follow any other guideline. For instance, if we are in constant thought of Ishvara, we will never think of donating anything with a view to get something back in return. Action follows thought, and with the constant thought of Ishvara, actions take care of themselves.
Thursday, May 16, 2013
Bhagavad Gita Verse 26, Chapter 17
sadbhaave saadhubhaave cha sadityetatprayujyate |
prashashte karmaani tathaa sacchabdaha paartha yujyate || 26 ||
The word Sat is used in the sense of existence and goodness, and also, O Paartha, the word Sat is added in the sense of an auspicious act.
sadbhaave : Sat as existence
saadhubhaave : Sat as goodness
cha : and
sat : Sat
iti : in this manner
etat : this
prayujyate : used
prashashte : auspicious
karmaani : act
tathaa : also
sat : Sat
shabdaha : word
paartha : O Paartha
yujyate : added
The utterance of Om is used to focus our attention on the action, and the utterance of Tat is used to dedicate the actions and their reward to Ishvara. Even if we do all this, there could be a defect in the way the action is performed. We may have not followed some guidelines, or some external entity may have caused some problem which we may be unaware of. For most of us who are not well versed in the scriptures, is there an easy solution to this problem?
Shri Krishna says that the chanting of the word Sat during the performance of a saattvic action has the effect of removing all the errors and defects of that action. This is why words such as satkarma (good actions) and sadaachaar (good conduct) use sat as a synonym for good. But just purifying an action is not enough. The emotions, the feelings behind the action are equally important. Chanting of the word Sat has the effect of purifying our emotions as well. Words such as sadbhaava (good emotion) and sadguna (good values) illustrate this point.
The real meaning of the word Sat, however,is existence. It is a pointer to brahman, the eternal essence, the one reality. "Naabhaavo vidyate sataha" found in the second chapter of the Gita denotes that Sat, the eternal essence, always exists. It is always complete, without any duality. Therefore, the ultimate goal of uttering Sat is to mentally remove any notions of duality, mentally remove all the upaadhis or limitations, and merge oneself into the one reality, the one eternal essence.
prashashte karmaani tathaa sacchabdaha paartha yujyate || 26 ||
The word Sat is used in the sense of existence and goodness, and also, O Paartha, the word Sat is added in the sense of an auspicious act.
sadbhaave : Sat as existence
saadhubhaave : Sat as goodness
cha : and
sat : Sat
iti : in this manner
etat : this
prayujyate : used
prashashte : auspicious
karmaani : act
tathaa : also
sat : Sat
shabdaha : word
paartha : O Paartha
yujyate : added
The utterance of Om is used to focus our attention on the action, and the utterance of Tat is used to dedicate the actions and their reward to Ishvara. Even if we do all this, there could be a defect in the way the action is performed. We may have not followed some guidelines, or some external entity may have caused some problem which we may be unaware of. For most of us who are not well versed in the scriptures, is there an easy solution to this problem?
Shri Krishna says that the chanting of the word Sat during the performance of a saattvic action has the effect of removing all the errors and defects of that action. This is why words such as satkarma (good actions) and sadaachaar (good conduct) use sat as a synonym for good. But just purifying an action is not enough. The emotions, the feelings behind the action are equally important. Chanting of the word Sat has the effect of purifying our emotions as well. Words such as sadbhaava (good emotion) and sadguna (good values) illustrate this point.
The real meaning of the word Sat, however,is existence. It is a pointer to brahman, the eternal essence, the one reality. "Naabhaavo vidyate sataha" found in the second chapter of the Gita denotes that Sat, the eternal essence, always exists. It is always complete, without any duality. Therefore, the ultimate goal of uttering Sat is to mentally remove any notions of duality, mentally remove all the upaadhis or limitations, and merge oneself into the one reality, the one eternal essence.
Wednesday, May 15, 2013
Bhagavad Gita Verse 25, Chapter 17
tadityanabhisandhaaya phalam yajnyatapahakriyaahaa |
daanakriyaashcha vividhaahaa kriyante mokshakaankshibhihi || 25 ||
With (chanting of) Tat, without aiming for reward, are the various acts of sacrifice, penance and charity performed by the seekers of liberation.
tat : Tat
iti : in this manner
anabhisandhaaya : without aiming for reward
phalam : reward
yajnyatapahakriyaahaa : acts of sacrifice and penance
daanakriyaahaa : act of charity
cha : and
vividhaahaa : various
kriyante : performed
mokshakaankshibhihi : seekers of liberation
Karmayoga suggests that we should perform our duties in order to exhaust all of our vaasanaas, our latent desires, so that our mind becomes pure and fit for spiritual advancement. The primary obstacle in karmayoga is attachment at two levels. We are attached to the personal reward of an action. We are also attached to the act itself. For instance, a musician may become attached to the royalties promised to him in his recording contract. He may also become attached to the unique style of music that he has developed.
Shri Krishna says that chanting the word "Tat" when performing any saattvic action has the effect of removing these two kinds of attachment. Tat means "that" in sanskrit. It is a pointer to the eternal essence in its transcendent aspect, also known as Ishvara. Using the word Tat, we can dedicate our actions and results to any deity that we like. The act is performed by Ishvara, therefore the reward goes to Ishvara. I am only the instrument of Ishvara. This is the attitude developed when Tat is chanted with faith.
How does this work? Imagine that you are going overseas for closing a business deal. If you go with attitude that you am doing this deal for yourself, then you have to take on the associated stress that comes with the deal. But if you go with attitude that you are closing the deal for your boss or your company, your stress will significantly reduce. You are just carrying out instructions given by your boss. If the deal works out, great, otherwise there will always be another opportunity.
daanakriyaashcha vividhaahaa kriyante mokshakaankshibhihi || 25 ||
With (chanting of) Tat, without aiming for reward, are the various acts of sacrifice, penance and charity performed by the seekers of liberation.
tat : Tat
iti : in this manner
anabhisandhaaya : without aiming for reward
phalam : reward
yajnyatapahakriyaahaa : acts of sacrifice and penance
daanakriyaahaa : act of charity
cha : and
vividhaahaa : various
kriyante : performed
mokshakaankshibhihi : seekers of liberation
Karmayoga suggests that we should perform our duties in order to exhaust all of our vaasanaas, our latent desires, so that our mind becomes pure and fit for spiritual advancement. The primary obstacle in karmayoga is attachment at two levels. We are attached to the personal reward of an action. We are also attached to the act itself. For instance, a musician may become attached to the royalties promised to him in his recording contract. He may also become attached to the unique style of music that he has developed.
Shri Krishna says that chanting the word "Tat" when performing any saattvic action has the effect of removing these two kinds of attachment. Tat means "that" in sanskrit. It is a pointer to the eternal essence in its transcendent aspect, also known as Ishvara. Using the word Tat, we can dedicate our actions and results to any deity that we like. The act is performed by Ishvara, therefore the reward goes to Ishvara. I am only the instrument of Ishvara. This is the attitude developed when Tat is chanted with faith.
How does this work? Imagine that you are going overseas for closing a business deal. If you go with attitude that you am doing this deal for yourself, then you have to take on the associated stress that comes with the deal. But if you go with attitude that you are closing the deal for your boss or your company, your stress will significantly reduce. You are just carrying out instructions given by your boss. If the deal works out, great, otherwise there will always be another opportunity.
Tuesday, May 14, 2013
Bhagavad Gita Verse 24, Chapter 17
tasmaadomityudaahritya yajnyadaanatapahakriyaahaa |
pravartante vidhaanoktaahaa satatam brahmavaadinaam || 24 ||
Therefore, with the chanting of Om, are the acts of sacrifice, charity and penance, according to scripture, always begun by the followers of Vedas.
tasmaat : therefore
om : Om
iti : in this manner
udaahritya : chanting
yajnyadaanatapahakriyaahaa : acts of sacrifice, charity and penance
pravartante : begun
vidhaanoktaahaa : according to scripture
satatam : always
brahmavaadinaam : followers of Vedas
To connect to a website, we need its address. To call someone, we need their number. To hear a radio station, we need to tune the radio to the station’s frequency. Similarly, before we begin an action, we need to align our mind, to connect our mind, to Ishvara. We can only do so when the level of likes and dislikes, of raaga and dvesha, has been reduced to a great extent. Is there a way, a technique, by which we can quickly calm our mind down, and tone down our likes and dislikes?
Shri Krishna suggests that we chant Om prior to performing any sattvic action. Doing so sets up vibrations in our system. These vibrations reduce our likes and dislikes, and clear our mind of selfish thoughts. Visualizing the symbol of Om while chanting it is even better. Om has been used in this manner by those who have faith in the scriptures, who are performing acts of sacrifice, penance or charity. The more frequently we begin actions with Om, the more we will bring sattva into our actions.
In the Jnyaneshwari, Sant Jnyaneshwar points out that Om has an additional feature. Normally, acts of sacrifice, penance and charity bind us through attachment to their results. By adding Om, also known as the Pranava, to the start of any action helps us focus on the action and weakens attachment to the result. He says that the chanting of Om while commencing an action is as valuable as a steady light in deep darkness, and as an able-bodied companion while travelling in a jungle.
pravartante vidhaanoktaahaa satatam brahmavaadinaam || 24 ||
Therefore, with the chanting of Om, are the acts of sacrifice, charity and penance, according to scripture, always begun by the followers of Vedas.
tasmaat : therefore
om : Om
iti : in this manner
udaahritya : chanting
yajnyadaanatapahakriyaahaa : acts of sacrifice, charity and penance
pravartante : begun
vidhaanoktaahaa : according to scripture
satatam : always
brahmavaadinaam : followers of Vedas
To connect to a website, we need its address. To call someone, we need their number. To hear a radio station, we need to tune the radio to the station’s frequency. Similarly, before we begin an action, we need to align our mind, to connect our mind, to Ishvara. We can only do so when the level of likes and dislikes, of raaga and dvesha, has been reduced to a great extent. Is there a way, a technique, by which we can quickly calm our mind down, and tone down our likes and dislikes?
Shri Krishna suggests that we chant Om prior to performing any sattvic action. Doing so sets up vibrations in our system. These vibrations reduce our likes and dislikes, and clear our mind of selfish thoughts. Visualizing the symbol of Om while chanting it is even better. Om has been used in this manner by those who have faith in the scriptures, who are performing acts of sacrifice, penance or charity. The more frequently we begin actions with Om, the more we will bring sattva into our actions.
In the Jnyaneshwari, Sant Jnyaneshwar points out that Om has an additional feature. Normally, acts of sacrifice, penance and charity bind us through attachment to their results. By adding Om, also known as the Pranava, to the start of any action helps us focus on the action and weakens attachment to the result. He says that the chanting of Om while commencing an action is as valuable as a steady light in deep darkness, and as an able-bodied companion while travelling in a jungle.
Monday, May 13, 2013
Bhagavad Gita Verse 23, Chapter 17
om tatsaditi nirdesho brahmanastrividhaha smritaha |
braahmanaastena vedaashcha yajnyaashcha vihitaahaa puraa || 23 ||
Om, Tat, Sat, this has been declared as the triple indicator of the eternal essence. By that were created the braahmanaas, the Vedas and the sacrifices, long ago.
om : om
tat : tat
sat : sat
iti : in this manner
nirdeshaha : indicator
brahmanaha : eternal essence
trividhaha : triple
smritaha : declared
braahmanaaha : braahmanaas
tena : by that
vedaaha : Vedas
cha : and
yajnyaahaa : sacrifices
cha : and
vihitaahaa : created
puraa : long ago
Arjuna began this chapter with a question to Shri Krishna: How can we determine the texture of our faith, as to whether it is saattvic, raajasic or taamasic? Shri Krishna replied that we need to infer this from our actions and the attitude behind our actions. He then showed us the three types of food, sacrifice, penance and charity. The takeaway for us is that we should slowly stop performing raajasic and saatvic actions, and increase our saattvic actions. But even if we manage to perform only sattvic actions, there will always be the chance of some error creeping in.
Here, Shri Krishna gives us a formula, a technique to remove errors and defects in saattvic actions. This purifier is the combination of three words - Om, Tat and Sat. All three words are indicators of the eternal essence, of brahman. In fact, each of these words has been used in the Vedas to refer to the eternal essence. Om comes up in the Rig Veda. Tat and Sat come up in the Chhaandogya Upanishad. The word Sat is also used in the second chapter of the Gita to refer to the eternal essence. Note that the eternal essence is beyond name and form. These words are only pointers.
Next, Shri Krishna gives us the heritage of this purifier. Prajaapati, Lord Brahma, created the universe along with the sacrifice and the Vedas, as we have seen in the third chapter. He also created braahmanaas, who performed rituals and sacrifices with faith in the Vedas. These braahmanaas would always use Om Tat Sat to purify their sacrifices, to remove any defects in the rituals. Now, per the teaching of karma yoga, whenever we perform saattvic actions, they automatically become a sacrifice. Therefore, even we can use Om Tat Sat to purify our saattvic actions.
braahmanaastena vedaashcha yajnyaashcha vihitaahaa puraa || 23 ||
Om, Tat, Sat, this has been declared as the triple indicator of the eternal essence. By that were created the braahmanaas, the Vedas and the sacrifices, long ago.
om : om
tat : tat
sat : sat
iti : in this manner
nirdeshaha : indicator
brahmanaha : eternal essence
trividhaha : triple
smritaha : declared
braahmanaaha : braahmanaas
tena : by that
vedaaha : Vedas
cha : and
yajnyaahaa : sacrifices
cha : and
vihitaahaa : created
puraa : long ago
Arjuna began this chapter with a question to Shri Krishna: How can we determine the texture of our faith, as to whether it is saattvic, raajasic or taamasic? Shri Krishna replied that we need to infer this from our actions and the attitude behind our actions. He then showed us the three types of food, sacrifice, penance and charity. The takeaway for us is that we should slowly stop performing raajasic and saatvic actions, and increase our saattvic actions. But even if we manage to perform only sattvic actions, there will always be the chance of some error creeping in.
Here, Shri Krishna gives us a formula, a technique to remove errors and defects in saattvic actions. This purifier is the combination of three words - Om, Tat and Sat. All three words are indicators of the eternal essence, of brahman. In fact, each of these words has been used in the Vedas to refer to the eternal essence. Om comes up in the Rig Veda. Tat and Sat come up in the Chhaandogya Upanishad. The word Sat is also used in the second chapter of the Gita to refer to the eternal essence. Note that the eternal essence is beyond name and form. These words are only pointers.
Next, Shri Krishna gives us the heritage of this purifier. Prajaapati, Lord Brahma, created the universe along with the sacrifice and the Vedas, as we have seen in the third chapter. He also created braahmanaas, who performed rituals and sacrifices with faith in the Vedas. These braahmanaas would always use Om Tat Sat to purify their sacrifices, to remove any defects in the rituals. Now, per the teaching of karma yoga, whenever we perform saattvic actions, they automatically become a sacrifice. Therefore, even we can use Om Tat Sat to purify our saattvic actions.
Sunday, May 12, 2013
Bhagavad Gita Verse 22, Chapter 17
adeshakale yaddaanamapaatrebhyashcha deeyate |
asatkritamavajnyaatam tattaamasamudaahritam || 22 ||
That which is donated at an incorrect place or time, to wrong persons, without respect and out of ignorance, that charity is called taamasic.
adeshakale : incorrect place or time
yat : that which
daanam : charity
apaatrebhyaha : to wrong persons
cha : and
deeyate : donated
asatkritam : without respect
avajnyaatam : out of ignorance
tat : that
taamasam : taamasic
udaahritam : is called
Having covered the nature of saatvic and raajasic charity, Shri Krishna now describes taamasic charity. He says that charity performed without considering a proper time and place is considered taamasic. If we donate on a whim rather than doing so on an auspicious day, for instance, we introduce a tinge of our ego into the donation. Also, gifts that trouble the recipient, gifts given out of complete ignorance, are taamasic as well. Donating an expensive TV to a person who is struggling to eat does not make sense.
Many people nowadays take pleasure in insulting their priest or their teacher while giving them a gift, simply because they are drunk with power and money. Such charity in which an insult, a slur or a taunt is given along with the gift also becomes taamasic. If we disrespect the recipient of our charity, we are harming ourselves and the recipient instead of performing an auspicious act. A gift should always be given with politeness and humility. Furthermore, gifts should never be given to unworthy persons such as robbers and criminals.
We should be careful, however, to use our judgement and our discretion while performing charity, and not abstain for charity just because we are worried about going against the rules prescribed here. There are millions of people around the world that struggle to survive, that are in need of food, water, clothing and medicine. If we donate money to any institution that provides needy people with these amenities, we may not have control over the time and place of the donation, but that should not stop us. More broadly, there are instances where our acts of sacrifice, penance and charity may have a defect in them. Shri Krishna gives us a formula to deal with them next.
asatkritamavajnyaatam tattaamasamudaahritam || 22 ||
That which is donated at an incorrect place or time, to wrong persons, without respect and out of ignorance, that charity is called taamasic.
adeshakale : incorrect place or time
yat : that which
daanam : charity
apaatrebhyaha : to wrong persons
cha : and
deeyate : donated
asatkritam : without respect
avajnyaatam : out of ignorance
tat : that
taamasam : taamasic
udaahritam : is called
Having covered the nature of saatvic and raajasic charity, Shri Krishna now describes taamasic charity. He says that charity performed without considering a proper time and place is considered taamasic. If we donate on a whim rather than doing so on an auspicious day, for instance, we introduce a tinge of our ego into the donation. Also, gifts that trouble the recipient, gifts given out of complete ignorance, are taamasic as well. Donating an expensive TV to a person who is struggling to eat does not make sense.
Many people nowadays take pleasure in insulting their priest or their teacher while giving them a gift, simply because they are drunk with power and money. Such charity in which an insult, a slur or a taunt is given along with the gift also becomes taamasic. If we disrespect the recipient of our charity, we are harming ourselves and the recipient instead of performing an auspicious act. A gift should always be given with politeness and humility. Furthermore, gifts should never be given to unworthy persons such as robbers and criminals.
We should be careful, however, to use our judgement and our discretion while performing charity, and not abstain for charity just because we are worried about going against the rules prescribed here. There are millions of people around the world that struggle to survive, that are in need of food, water, clothing and medicine. If we donate money to any institution that provides needy people with these amenities, we may not have control over the time and place of the donation, but that should not stop us. More broadly, there are instances where our acts of sacrifice, penance and charity may have a defect in them. Shri Krishna gives us a formula to deal with them next.
Saturday, May 11, 2013
Bhagavad Gita Verse 21, Chapter 17
yattu pratyupakaaraartham phalamuddishya vaa punaha |
deeyate cha pariklishtam taddaanam raajasam smritam || 21 ||
And that which is donated for repaying an obligation, or with the intent of a reward, and also reluctantly, that charity is called raajasic.
yat : that which
tu : and
pratyupakaaraartham : for repaying an obligation
phalam : reward
uddishya : intent
vaa : or
punaha : also
deeyate : donated
cha : and
pariklishtam : reluctantly
tat : that
daanam : charity
raajasam : raajasic
smritam : is called
Let me give something to this politician’s charitable organization, so that at a later stage I will be able to use him to further my business. Let me give something to this doctor’s son on his birthday, so that I will be taken care of in a medical emergency. Let me give a new year gift to to my neighbour, so that he will come to my aid if I am in trouble and so on. In all these thoughts, a tinge of selfishness has crept in. Shri Krishna says that the giving of charity, and gifts in general, while expecting something in return, is raajasic charity.
Furthermore, charity is also performed to repay a favour or an obligation to someone else. This is referred to as “pratyupkaara” in the shloka. For instance, repaying a favour with cash sometimes is frowned upon socially. We may then think about repaying the favour through a charitable donation or a gift in kind. Such charity is also considered raajasic, because a business mindset, a transaction oriented mindset has come into the picture. We are not really performing charity, we are doing a business deal.
The most raajasic form of charity is when we donate something with the feeling of “pariklishtam”. It means doing something reluctantly, unwillingly, with a heavy heart, with a feeling of sadness. We are so attached to the money or goods being donated that we cannot bear to see them separated from us. We will think hundred times before donating anything. What will happen if I donate this? How will I replace it? Will I need it again? Our mamatva, our sense of mine-ness is quite strong, and needs to be examined.
deeyate cha pariklishtam taddaanam raajasam smritam || 21 ||
And that which is donated for repaying an obligation, or with the intent of a reward, and also reluctantly, that charity is called raajasic.
yat : that which
tu : and
pratyupakaaraartham : for repaying an obligation
phalam : reward
uddishya : intent
vaa : or
punaha : also
deeyate : donated
cha : and
pariklishtam : reluctantly
tat : that
daanam : charity
raajasam : raajasic
smritam : is called
Let me give something to this politician’s charitable organization, so that at a later stage I will be able to use him to further my business. Let me give something to this doctor’s son on his birthday, so that I will be taken care of in a medical emergency. Let me give a new year gift to to my neighbour, so that he will come to my aid if I am in trouble and so on. In all these thoughts, a tinge of selfishness has crept in. Shri Krishna says that the giving of charity, and gifts in general, while expecting something in return, is raajasic charity.
Furthermore, charity is also performed to repay a favour or an obligation to someone else. This is referred to as “pratyupkaara” in the shloka. For instance, repaying a favour with cash sometimes is frowned upon socially. We may then think about repaying the favour through a charitable donation or a gift in kind. Such charity is also considered raajasic, because a business mindset, a transaction oriented mindset has come into the picture. We are not really performing charity, we are doing a business deal.
The most raajasic form of charity is when we donate something with the feeling of “pariklishtam”. It means doing something reluctantly, unwillingly, with a heavy heart, with a feeling of sadness. We are so attached to the money or goods being donated that we cannot bear to see them separated from us. We will think hundred times before donating anything. What will happen if I donate this? How will I replace it? Will I need it again? Our mamatva, our sense of mine-ness is quite strong, and needs to be examined.
Friday, May 10, 2013
Bhagavad Gita Verse 20, Chapter 17
daatavyamiti yaddaanam deeyatenupakaarine |
deshe kaale cha paatre cha taddaanam saattvikam smritam || 20 ||
That which is donated knowing that charity is duty, to whom one is not obliged, in the right place and time, to a worthy person, that charity is called saattvic.
daatavyam : charity is duty
iti : in this manner
yat : that
daanam : charity
deeyate : is donated
anupakaarine : to one without obligation
deshe : place
kaale : time
cha : and
paatre : person
cha : and
tat : that
daanam : charity
saattvikam : saattvic
smritam : is called
So far, Shri Krishna described the three types of food, sacrifice and penance. Food gives us energy to serve the world, to perform sacrifice. Penance enables us to conserve and channel that energy towards sacrifice. Sacrifice results in a result that is received by the recipient of the sacrifice as well as to us, the performers of the sacrifice. Accumulating results beyond what we need to support ourselves and our family can result in greed. To check this greed, we need to perform daanam or charity.
Now, even the attitude towards charity can reveal a lot about the texture of our faith. Shri Krishna described the characteristics or conditions of charity performed with a saattvic attitude. Conducting charity out of a sense of duty is the first condition. It should come naturally to us, and not because someone has asked us to do it. Charity should never be treated as a business deal. For instance, if someone has done us a favour, we should not give him something in the guise of charity. Furthermore, we should not donate something expecting something in return.
Charity is a sacred act, therefore it has to be performed thoughtfully. Tossing a coin to a beggar on the street may be a noble act, but it does not quality as an act of saattvic charity. It has to be done at the right place and during an auspicious occasion. It also has to be directed towards a worthy person. Shri Shankaraachaarya in his commentary gives the example of the occasion of Sankraanti, the beginning of the month, as an auspicious occasion. He also gives the example of a learned teacher as one who is worthy of receiving a charitable donation.
deshe kaale cha paatre cha taddaanam saattvikam smritam || 20 ||
That which is donated knowing that charity is duty, to whom one is not obliged, in the right place and time, to a worthy person, that charity is called saattvic.
daatavyam : charity is duty
iti : in this manner
yat : that
daanam : charity
deeyate : is donated
anupakaarine : to one without obligation
deshe : place
kaale : time
cha : and
paatre : person
cha : and
tat : that
daanam : charity
saattvikam : saattvic
smritam : is called
So far, Shri Krishna described the three types of food, sacrifice and penance. Food gives us energy to serve the world, to perform sacrifice. Penance enables us to conserve and channel that energy towards sacrifice. Sacrifice results in a result that is received by the recipient of the sacrifice as well as to us, the performers of the sacrifice. Accumulating results beyond what we need to support ourselves and our family can result in greed. To check this greed, we need to perform daanam or charity.
Now, even the attitude towards charity can reveal a lot about the texture of our faith. Shri Krishna described the characteristics or conditions of charity performed with a saattvic attitude. Conducting charity out of a sense of duty is the first condition. It should come naturally to us, and not because someone has asked us to do it. Charity should never be treated as a business deal. For instance, if someone has done us a favour, we should not give him something in the guise of charity. Furthermore, we should not donate something expecting something in return.
Charity is a sacred act, therefore it has to be performed thoughtfully. Tossing a coin to a beggar on the street may be a noble act, but it does not quality as an act of saattvic charity. It has to be done at the right place and during an auspicious occasion. It also has to be directed towards a worthy person. Shri Shankaraachaarya in his commentary gives the example of the occasion of Sankraanti, the beginning of the month, as an auspicious occasion. He also gives the example of a learned teacher as one who is worthy of receiving a charitable donation.
Thursday, May 9, 2013
Bhagavad Gita Verse 19, Chapter 17
moodhagraahenaatmano yatpeedayaa kriyate tapaha |
parasyotsaadanaartham vaa tattaamasamudaahritam || 19 ||
That which is performed out of a foolish notion, causing pain to oneself, or for ruining others, that penance is called taamasic.
moodhagraahena : foolish notion
aatmanaha : self
yat : that which
peedayaa : causing pain
kriyate : perform
tapaha : penance
parasya : other
utsaadanaartham : for ruining others
vaa : or
tat : that
taamasam : taamasic
udaahritam : is called
The story of a any captured terrorist is all too familiar. At some point in their life, they start holding on to an idea or a notion which ends up becoming their mission in life. They then spend a long time, sometime years, learning all kinds of tactics and techniques that are usually reserved for the military. Eventually, they carry out their mission, in which a great deal of harm is caused to others, and to themselves as well. Either they get captured or they harm themselves in the process.
Shri Krishna describes taamasic penance in this shloka. He says that penance based on a foolish notion, a misconception or an infatuation comes out of the minds of taamasic individuals. The end goal of such penance is to cause great harm to others or to oneself. We can always refer to the Puraanas for the fate of individuals who conduct severe penance just to bring about the downfall of someone else. So called “black magic” is also conducted for harming someone.
We may look at this and dismiss it, since it sounds so extreme and not applicable to our daily lives. But many of us sometimes perform actions with a malicious intent. Politics sometimes becomes a venue for one party to perform actions simply for bringing the other party down, and not for the welfare of the country. Similarly, many people run businesses based on a personal vendetta. For instance, a person fired from a business may join a competitor just to get back. Any action performed for bringing someone else down usually backfires.
parasyotsaadanaartham vaa tattaamasamudaahritam || 19 ||
That which is performed out of a foolish notion, causing pain to oneself, or for ruining others, that penance is called taamasic.
moodhagraahena : foolish notion
aatmanaha : self
yat : that which
peedayaa : causing pain
kriyate : perform
tapaha : penance
parasya : other
utsaadanaartham : for ruining others
vaa : or
tat : that
taamasam : taamasic
udaahritam : is called
The story of a any captured terrorist is all too familiar. At some point in their life, they start holding on to an idea or a notion which ends up becoming their mission in life. They then spend a long time, sometime years, learning all kinds of tactics and techniques that are usually reserved for the military. Eventually, they carry out their mission, in which a great deal of harm is caused to others, and to themselves as well. Either they get captured or they harm themselves in the process.
Shri Krishna describes taamasic penance in this shloka. He says that penance based on a foolish notion, a misconception or an infatuation comes out of the minds of taamasic individuals. The end goal of such penance is to cause great harm to others or to oneself. We can always refer to the Puraanas for the fate of individuals who conduct severe penance just to bring about the downfall of someone else. So called “black magic” is also conducted for harming someone.
We may look at this and dismiss it, since it sounds so extreme and not applicable to our daily lives. But many of us sometimes perform actions with a malicious intent. Politics sometimes becomes a venue for one party to perform actions simply for bringing the other party down, and not for the welfare of the country. Similarly, many people run businesses based on a personal vendetta. For instance, a person fired from a business may join a competitor just to get back. Any action performed for bringing someone else down usually backfires.
Wednesday, May 8, 2013
Bhagavad Gita Verse 18, Chapter 17
satkaaramaanapoojaartham tapo dambhena chaiva yat |
kriyate tadiha proktam raajasam chalamadhruvam || 18 ||
That which is performed for praise, honour, worship and ostentation, that praise is called raajasic, is said to be of this world, and is unstable and temporary.
satkaaraha : praise
maanaha : honour
poojaartham : for worship
tapaha : penance
dambhena : for ostentation
cha : and
eva : also
yat : that which
kriyate : performed
tat : that
iha : this world
proktam : is said to be
raajasam : raajasic
chalam : unstable
adhruvam : temporary
The Puraanaas are filled with stories of all kinds of demons who performed extremely severe penance and austerities. It is said that Raavana chopped off each of his ten heads until Lord Shiva granted him a boon. Hiranyakashipu performed such severe penance that his entire flesh dropped off and only his bones remained. However, none of these demons desired self realization or liberation as the outcome of their penance. They wanted some boon, some power such that they could vanquish their enemies.
Shri Krishna says that whenever we conserve our energy and put in a lot of effort towards any material goal, any goal which is "of this world", such type of penance will be called raajasic. This penance could be for boosting our ego, in other words, for praise, honour, worship or for showing off. People spend years working extremely hard so that they can buy a fancy house or a car that can be shown off. Dictators do everything they can to ensure that people fall at their feet and worship them.
Ultimately, any effort that is expended towards an earthly goal will be temporary. A simple illustration to explain this notion is that of a ball thrown by a person in the air. No matter how hard the throw is, the ball will eventually fall down and stop moving. Furthermore, any result that we see in the world is also unstable. Several people go on crash diets that, in addition to giving temporary results, may actually harm the body. Any result in the material world is subject to the laws of Prakriti, to the three gunaas themselves, which are inherently unstable.
kriyate tadiha proktam raajasam chalamadhruvam || 18 ||
That which is performed for praise, honour, worship and ostentation, that praise is called raajasic, is said to be of this world, and is unstable and temporary.
satkaaraha : praise
maanaha : honour
poojaartham : for worship
tapaha : penance
dambhena : for ostentation
cha : and
eva : also
yat : that which
kriyate : performed
tat : that
iha : this world
proktam : is said to be
raajasam : raajasic
chalam : unstable
adhruvam : temporary
The Puraanaas are filled with stories of all kinds of demons who performed extremely severe penance and austerities. It is said that Raavana chopped off each of his ten heads until Lord Shiva granted him a boon. Hiranyakashipu performed such severe penance that his entire flesh dropped off and only his bones remained. However, none of these demons desired self realization or liberation as the outcome of their penance. They wanted some boon, some power such that they could vanquish their enemies.
Shri Krishna says that whenever we conserve our energy and put in a lot of effort towards any material goal, any goal which is "of this world", such type of penance will be called raajasic. This penance could be for boosting our ego, in other words, for praise, honour, worship or for showing off. People spend years working extremely hard so that they can buy a fancy house or a car that can be shown off. Dictators do everything they can to ensure that people fall at their feet and worship them.
Ultimately, any effort that is expended towards an earthly goal will be temporary. A simple illustration to explain this notion is that of a ball thrown by a person in the air. No matter how hard the throw is, the ball will eventually fall down and stop moving. Furthermore, any result that we see in the world is also unstable. Several people go on crash diets that, in addition to giving temporary results, may actually harm the body. Any result in the material world is subject to the laws of Prakriti, to the three gunaas themselves, which are inherently unstable.
Tuesday, May 7, 2013
Bhagavad Gita Verse 17, Chapter 17
shraddhayaa parayaa taptam tapastattrividham naraihi |
aphalakaanshibhiryuktaihi saattvikam parichakshate || 17 ||
This three fold penance, performed by balanced people with supreme faith, without expectation of reward, is called sattvic.
shraddhayaa : with faith
parayaa : supreme
taptam : is performed
tapaha : penance
tat : this
trividham : three fold
naraihi : by people
aphalakaanshibhihi : without expectation of reward
yuktaihi : balanced
saattvikam : sattvic
parichakshate : is called
So far, we saw that tapas or penance comprises three aspects. Bodily or shaaririka tapas, speech or vaangmaya tapas, and mental or maanasika tapas. Tapas is used to conserve and channel our energy in the pursuit of a goal or objective, whether it be material or spiritual. Shri Krishna now describes three types of tapas, and how they can be used to assess the texture of our faith. He first describes the conditions under which penance is revealed to be sattvic.
The unique nature of sattvic tapas is that it is performed in the pursuit of the highest possible goal, which is self realization. It is not performed for any material gain, or the pursuit of physical or mental powers. Furthermore, it is performed with the utmost faith in the statements of the scriptures. Shri Krishna uses the word naraha or human in this shloka, and not in the shlokas that described the other two types of penance. He implies that only humans have the ability to perform penance without expectation of material gain.
Who has the ability to perform this highest level of penance, this sattvic penance? It is one who is yukta, one who has integrated his mind with his intellect, one who can remain balanced in success and failure. Only such a person is able to incorporate all the three aspects of penance, physical, mental and speech, referred in the shloka as three fold. Even if one of these is missing, the tapas loses its sattvic aspects. Mental penance is the toughest of all the three, since it is hardest to conquer the mind.
aphalakaanshibhiryuktaihi saattvikam parichakshate || 17 ||
This three fold penance, performed by balanced people with supreme faith, without expectation of reward, is called sattvic.
shraddhayaa : with faith
parayaa : supreme
taptam : is performed
tapaha : penance
tat : this
trividham : three fold
naraihi : by people
aphalakaanshibhihi : without expectation of reward
yuktaihi : balanced
saattvikam : sattvic
parichakshate : is called
So far, we saw that tapas or penance comprises three aspects. Bodily or shaaririka tapas, speech or vaangmaya tapas, and mental or maanasika tapas. Tapas is used to conserve and channel our energy in the pursuit of a goal or objective, whether it be material or spiritual. Shri Krishna now describes three types of tapas, and how they can be used to assess the texture of our faith. He first describes the conditions under which penance is revealed to be sattvic.
The unique nature of sattvic tapas is that it is performed in the pursuit of the highest possible goal, which is self realization. It is not performed for any material gain, or the pursuit of physical or mental powers. Furthermore, it is performed with the utmost faith in the statements of the scriptures. Shri Krishna uses the word naraha or human in this shloka, and not in the shlokas that described the other two types of penance. He implies that only humans have the ability to perform penance without expectation of material gain.
Who has the ability to perform this highest level of penance, this sattvic penance? It is one who is yukta, one who has integrated his mind with his intellect, one who can remain balanced in success and failure. Only such a person is able to incorporate all the three aspects of penance, physical, mental and speech, referred in the shloka as three fold. Even if one of these is missing, the tapas loses its sattvic aspects. Mental penance is the toughest of all the three, since it is hardest to conquer the mind.
Monday, May 6, 2013
Bhagavad Gita Verse 16, Chapter 17
manahaprasaadaha saumyatvam maunamaatmavinigraha |
bhaavasamshuddhirityetattapo maanasamucchyate || 16 ||
Mental cheerfulness, kindness, silence, self control, purity of intent, this is called penance of the mind.
manaha : of mind
prasaadaha : cheerfulness
saumyatvam : kindness
maunam : silence
aatmavinigraha : self control
bhaavasamshuddhihi : purity of intent
iti : in this manner
etat : this
tapaha : penance
maanasam : of the mind
ucchyate : is called
So far, we came across the qualities needed for penance of the body and speech. Shri Krishna now lists the qualities that indicate penance of mind, maanasika tapas. He begins with prasaadaha, a cheerful, joyful attitude towards situations in life. It comes from maintaining our balance and composure in troublesome as well as in happy situations. Saumyatvam refers to developing a gentleness and gracefulness when dealing with people. It requires us to remain free from negative attitudes towards people that manifest as jealousy, violence, cruelty and so on.
The next quality is maunam. Literally, maunam mean silence, but here it means silence that comes out of contemplation. Now, we cannot stop negative thoughts from arising in our mind, but we can always control how much time and attention we give to such thoughts. Whenever such negative thoughts arise, we have to be able to switch to a positive thought immediately. Doing so requires high levels of self control or aatma vinigrahaha, also known as shamaha. If we do not learn how to do this, the mind will hold onto a negative thought and get swept away in a mental whirlpool of negativity.
When we constantly maintain all the above mentioned qualities, our mind will automatically begin to harbour good intentions, even against so-called evil people and tough situations. The key to do this comes back to our outlook towards the world. We need to do one of two things. If we have faith in Ishvara, we need to surrender to him and reduce our dependence on the perishable material world. Alternatively, we treat the entire world as mithyaa, as an illusion, and negate everything in it. As long as we give absolute reality to the world, mental penance is next to impossible.
bhaavasamshuddhirityetattapo maanasamucchyate || 16 ||
Mental cheerfulness, kindness, silence, self control, purity of intent, this is called penance of the mind.
manaha : of mind
prasaadaha : cheerfulness
saumyatvam : kindness
maunam : silence
aatmavinigraha : self control
bhaavasamshuddhihi : purity of intent
iti : in this manner
etat : this
tapaha : penance
maanasam : of the mind
ucchyate : is called
So far, we came across the qualities needed for penance of the body and speech. Shri Krishna now lists the qualities that indicate penance of mind, maanasika tapas. He begins with prasaadaha, a cheerful, joyful attitude towards situations in life. It comes from maintaining our balance and composure in troublesome as well as in happy situations. Saumyatvam refers to developing a gentleness and gracefulness when dealing with people. It requires us to remain free from negative attitudes towards people that manifest as jealousy, violence, cruelty and so on.
The next quality is maunam. Literally, maunam mean silence, but here it means silence that comes out of contemplation. Now, we cannot stop negative thoughts from arising in our mind, but we can always control how much time and attention we give to such thoughts. Whenever such negative thoughts arise, we have to be able to switch to a positive thought immediately. Doing so requires high levels of self control or aatma vinigrahaha, also known as shamaha. If we do not learn how to do this, the mind will hold onto a negative thought and get swept away in a mental whirlpool of negativity.
When we constantly maintain all the above mentioned qualities, our mind will automatically begin to harbour good intentions, even against so-called evil people and tough situations. The key to do this comes back to our outlook towards the world. We need to do one of two things. If we have faith in Ishvara, we need to surrender to him and reduce our dependence on the perishable material world. Alternatively, we treat the entire world as mithyaa, as an illusion, and negate everything in it. As long as we give absolute reality to the world, mental penance is next to impossible.
Sunday, May 5, 2013
Bhagavad Gita Verse 15, Chapter 17
anudvekaram vaakyam satyam priyahitam cha yat |
svaadhyaayaabhyasanam chaiva vaangmayam tapa ucchyate || 15 ||
Those words that do not perturb others, that are true, pleasant and beneficial, and also the practice of recitation of scriptures, that is called the penance of speech.
anudvekaram : do not disturb others
vaakyam : words
satyam : true
priyahitam : pleasant and beneficial
cha : and
yat : those which
svaadhyaaya : recitation of scriptures
abhyasanam : practice
cha : and
eva : also
vaangmayam : speech
tapaha : penance
ucchyate : is called
Having described the penance of the body, Shri Krishna now describes penance of speech or vaangmaya tapa. He mentions four conditions of speech : that it should be true, it should be pleasant to hear, it should benefit the other person, and it should not cause any disturbance in the other person’s mind. Whenever we speak statements that fulfill all these four conditions, we are practicing penance of the mind. Putting it differently, we are not wasting or dissipating the energy of our speech when we speak like this.
Initially, we may think that satisfying even two or three of these conditions is impractical. However, speaking tactfully is a skill needed in our daily lives. For instance, what is true may not always be the most pleasant thing to convey. In the office, we have to deliver all kinds of messages to people without them losing face. Even in the home, while talking to spouse, just conveying information factually does not always work best. Therefore, putting thought into choosing our words carefully has practical as well as spiritual benefits.
Now, many of us have an urge to say something when we are by ourselves. Here, Shri Krishna suggests that we recite scriptures daily, like chanting the second chapter of the Gita, for instance. Doing so satisfies our urge of speaking, and also forces the mind to contemplate the Gita teaching rather than stray here and there. In fact, it becomes a form of meditation as well. Once we memorize the shlokas, we can contemplate upon them whenever we want, without having to rely on a book.
svaadhyaayaabhyasanam chaiva vaangmayam tapa ucchyate || 15 ||
Those words that do not perturb others, that are true, pleasant and beneficial, and also the practice of recitation of scriptures, that is called the penance of speech.
anudvekaram : do not disturb others
vaakyam : words
satyam : true
priyahitam : pleasant and beneficial
cha : and
yat : those which
svaadhyaaya : recitation of scriptures
abhyasanam : practice
cha : and
eva : also
vaangmayam : speech
tapaha : penance
ucchyate : is called
Having described the penance of the body, Shri Krishna now describes penance of speech or vaangmaya tapa. He mentions four conditions of speech : that it should be true, it should be pleasant to hear, it should benefit the other person, and it should not cause any disturbance in the other person’s mind. Whenever we speak statements that fulfill all these four conditions, we are practicing penance of the mind. Putting it differently, we are not wasting or dissipating the energy of our speech when we speak like this.
Initially, we may think that satisfying even two or three of these conditions is impractical. However, speaking tactfully is a skill needed in our daily lives. For instance, what is true may not always be the most pleasant thing to convey. In the office, we have to deliver all kinds of messages to people without them losing face. Even in the home, while talking to spouse, just conveying information factually does not always work best. Therefore, putting thought into choosing our words carefully has practical as well as spiritual benefits.
Now, many of us have an urge to say something when we are by ourselves. Here, Shri Krishna suggests that we recite scriptures daily, like chanting the second chapter of the Gita, for instance. Doing so satisfies our urge of speaking, and also forces the mind to contemplate the Gita teaching rather than stray here and there. In fact, it becomes a form of meditation as well. Once we memorize the shlokas, we can contemplate upon them whenever we want, without having to rely on a book.
Saturday, May 4, 2013
Bhagavad Gita Verse 14, Chapter 17
devadvijagurupraajnyapoojanam shauchamaarjavam |
brahmacharyamahimsaa cha shaareeram tapa uchyate || 14 ||
Worship of the deities, the twice born, teachers and the learned, purity, straightforwardness, chastity and non violence, these are called penance of the body.
deva : deities
dvija : twice born
guru : teacher
praajnya : learned
poojanam : worship
shaucham : purity
aarjavam : straightforwardness
brahmacharyam : chastity
ahimsaa : non violence
cha : and
shaareeram : of the body
tapaha : penance
uchyate : called
So far, Shri Krishna described the three types of food and worship so that we can use them to analyze the texture of our faith. He now begins the topic of tapas, which means penance or austerity. Through tapas we ensure that the energy that we derive from consuming food can be conserved and channeled into our actions. This tapas or penance is also of three types, saattvic, raajasic and taamasic. But penance itself needs to be broken down into its three main components first. Here, we examine the first component which is bodily or physical penance, shaaririka tapas.
Penance of the body begins with bowing down to, respecting, and serving our deities, our elders and our teachers. Deities also means the gods representing elemental forces such as Varun, lord of the seas. This means that we should worship and take care of all the natural resource this world has to offer. Offering service to something greater than us also has the effect of checking our aham, our ego, our illusory notion of who we are. It increases our humility and decreases our individuality.
Shaucham refers to purity of our body and our surroundings. If we keep our room unclean or cluttered, it is an indication that our mind is also unclean, or is cluttered with useless thoughts. Aarjavam or straightforwardness refers to our posture. We will not be able to meditate unless we are able to maintain an erect posture. This straightforwardness of the body is also a pointer to making our thinking straightforward, without any trace of deceit. Brahmacharyam refers to stopping our checking the excessive straying of our sense organs into their respective objects, like watching too much TV or consuming a lot of rich food. Ahimsa or non violence prevents us from harming anyone or anything using our body.
brahmacharyamahimsaa cha shaareeram tapa uchyate || 14 ||
Worship of the deities, the twice born, teachers and the learned, purity, straightforwardness, chastity and non violence, these are called penance of the body.
deva : deities
dvija : twice born
guru : teacher
praajnya : learned
poojanam : worship
shaucham : purity
aarjavam : straightforwardness
brahmacharyam : chastity
ahimsaa : non violence
cha : and
shaareeram : of the body
tapaha : penance
uchyate : called
So far, Shri Krishna described the three types of food and worship so that we can use them to analyze the texture of our faith. He now begins the topic of tapas, which means penance or austerity. Through tapas we ensure that the energy that we derive from consuming food can be conserved and channeled into our actions. This tapas or penance is also of three types, saattvic, raajasic and taamasic. But penance itself needs to be broken down into its three main components first. Here, we examine the first component which is bodily or physical penance, shaaririka tapas.
Penance of the body begins with bowing down to, respecting, and serving our deities, our elders and our teachers. Deities also means the gods representing elemental forces such as Varun, lord of the seas. This means that we should worship and take care of all the natural resource this world has to offer. Offering service to something greater than us also has the effect of checking our aham, our ego, our illusory notion of who we are. It increases our humility and decreases our individuality.
Shaucham refers to purity of our body and our surroundings. If we keep our room unclean or cluttered, it is an indication that our mind is also unclean, or is cluttered with useless thoughts. Aarjavam or straightforwardness refers to our posture. We will not be able to meditate unless we are able to maintain an erect posture. This straightforwardness of the body is also a pointer to making our thinking straightforward, without any trace of deceit. Brahmacharyam refers to stopping our checking the excessive straying of our sense organs into their respective objects, like watching too much TV or consuming a lot of rich food. Ahimsa or non violence prevents us from harming anyone or anything using our body.
Friday, May 3, 2013
Bhagavad Gita Verse 13, Chapter 17
vidhiheenamasrishtaannam mantraheenamadakshinam |
shraddhaavirahitam yajnyam taamasam parichakshate || 13 ||
They call that sacrifice to be taamasic which is contrary to scripture, in which no food is distributed, without chanting of hymns or donations to priests, and performed without faith.
vidhiheenam : contrary to scripture
asrishtaannam : without distribution of food
mantraheenam : without chanting of hymns
adakshinam : without donation to priests
shraddhaavirahitam : performed without faith
yajnyam : sacrifice
taamasam : taamasic
parichakshate : they call
Here, Shri Krishna describes the attitude of taamasic individuals towards action, using the symbolism of a sacrificial ritual once again. He says that taamasic attitude towards action totally disregards shaastra or scripture. Scripture refers to a higher law, any notion of ethics or morality. There is no thought as to the consequence of the action to oneself and to other individuals whatsoever. Any task done without proper planning or performed haphazardly falls into this category.
Next, Shri Krishna says that there is no distribution of food in the sacrifice. In the taamasic attitude, the person not only claims the results of the action as their own, but goes to great lengths to ensure that no one else gains the benefit of the action, even if it is their due. For instance, if a business has a good year, the owner may hoard the profits instead of giving employees a bonus. Furthermore, the taamasic attitude does give respect or listen to advice of senior people, referred to as "priests" in this shloka.
The main problem with the taamasic attitude is that all actions are performed with lack of faith. In other words, actions are performed for all the wrong reasons - someone else told us to perform the action, we are just doing it for the sake of doing it, we are doing it grudgingly, we are not putting our heart into it, we are not involved in it and so on. The performance of actions is as if it is being done by a lifeless entity, a corpse.
shraddhaavirahitam yajnyam taamasam parichakshate || 13 ||
They call that sacrifice to be taamasic which is contrary to scripture, in which no food is distributed, without chanting of hymns or donations to priests, and performed without faith.
vidhiheenam : contrary to scripture
asrishtaannam : without distribution of food
mantraheenam : without chanting of hymns
adakshinam : without donation to priests
shraddhaavirahitam : performed without faith
yajnyam : sacrifice
taamasam : taamasic
parichakshate : they call
Here, Shri Krishna describes the attitude of taamasic individuals towards action, using the symbolism of a sacrificial ritual once again. He says that taamasic attitude towards action totally disregards shaastra or scripture. Scripture refers to a higher law, any notion of ethics or morality. There is no thought as to the consequence of the action to oneself and to other individuals whatsoever. Any task done without proper planning or performed haphazardly falls into this category.
Next, Shri Krishna says that there is no distribution of food in the sacrifice. In the taamasic attitude, the person not only claims the results of the action as their own, but goes to great lengths to ensure that no one else gains the benefit of the action, even if it is their due. For instance, if a business has a good year, the owner may hoard the profits instead of giving employees a bonus. Furthermore, the taamasic attitude does give respect or listen to advice of senior people, referred to as "priests" in this shloka.
The main problem with the taamasic attitude is that all actions are performed with lack of faith. In other words, actions are performed for all the wrong reasons - someone else told us to perform the action, we are just doing it for the sake of doing it, we are doing it grudgingly, we are not putting our heart into it, we are not involved in it and so on. The performance of actions is as if it is being done by a lifeless entity, a corpse.
Thursday, May 2, 2013
Bhagavad Gita Verse 12, Chapter 17
abhisandhaaya tu phalam dambhaarthamapi chaiva yat |
ijyate bharatashreshtha tam yajnyam viddhi raajasam || 12 ||
That which is performed with the intent of reward and for ostentation alone, know that such a sacrifice is raajasic.
abhisandhaaya : intent
tu : but
phalam : reward
dambhaartham : ostentation
api : also
cha : and
eva : alone
yat : that which
ijyate : performed
bharatashreshtha : O foremost among Bharataas
tam : such
yajnyam : sacrifice
viddhi : know
raajasam : raajasic
Our attitude towards our actions determines the texture of our faith. Continuing with this theme, Shri Krishna describes the attitude with which a raajasic person performs his actions. He says that such a person constantly thinks "what is in it for me" in each and every action he performs. Personal gain is paramount, anyone else’s gain is secondary or even overlooked. Such a person is also constantly interested in the impression created by his action in the minds of others, and how will it benefit him. In other words, his actions are only performed for name and fame, for show and display. There is always an ulterior motive.
So far we have heard about the attitudes of saattvic and raajasic people towards action. This may raise several questions with respect to our life. We may say, I am a businessman, how can I not think what is in it for me? To answer this, we need to go back to the notion of our svadharma, our chosen career path. As long as ethics and laws are observed, a businessman should absolutely be focused on maximizing profits, otherwise he is not performing his duty. However, the businessman’s profit motive should only be restricted to business deals. A transaction mindset creeps into interactions with friends and family, it ends up causing trouble.
Now, we may be tempted to point our fingers at those who spend a lot of time and energy in maintaining their appearance. We may also say, when others make negative comments about our appearance, we do not get stressed. All this is well and good. However, we may get insulted or stressed when someone comments upon our intellect or our competency in our job. This means that we harbour a strong sense of aham, a strong sense of the "I" notion with our intellect. This stress is also an indicator that somewhere within us, the texture of our faith is tinged with rajas.
ijyate bharatashreshtha tam yajnyam viddhi raajasam || 12 ||
That which is performed with the intent of reward and for ostentation alone, know that such a sacrifice is raajasic.
abhisandhaaya : intent
tu : but
phalam : reward
dambhaartham : ostentation
api : also
cha : and
eva : alone
yat : that which
ijyate : performed
bharatashreshtha : O foremost among Bharataas
tam : such
yajnyam : sacrifice
viddhi : know
raajasam : raajasic
Our attitude towards our actions determines the texture of our faith. Continuing with this theme, Shri Krishna describes the attitude with which a raajasic person performs his actions. He says that such a person constantly thinks "what is in it for me" in each and every action he performs. Personal gain is paramount, anyone else’s gain is secondary or even overlooked. Such a person is also constantly interested in the impression created by his action in the minds of others, and how will it benefit him. In other words, his actions are only performed for name and fame, for show and display. There is always an ulterior motive.
So far we have heard about the attitudes of saattvic and raajasic people towards action. This may raise several questions with respect to our life. We may say, I am a businessman, how can I not think what is in it for me? To answer this, we need to go back to the notion of our svadharma, our chosen career path. As long as ethics and laws are observed, a businessman should absolutely be focused on maximizing profits, otherwise he is not performing his duty. However, the businessman’s profit motive should only be restricted to business deals. A transaction mindset creeps into interactions with friends and family, it ends up causing trouble.
Now, we may be tempted to point our fingers at those who spend a lot of time and energy in maintaining their appearance. We may also say, when others make negative comments about our appearance, we do not get stressed. All this is well and good. However, we may get insulted or stressed when someone comments upon our intellect or our competency in our job. This means that we harbour a strong sense of aham, a strong sense of the "I" notion with our intellect. This stress is also an indicator that somewhere within us, the texture of our faith is tinged with rajas.
Wednesday, May 1, 2013
Bhagavad Gita Verse 11, Chapter 17
aphalakaankshibhiryaajnau vidhidrishto ya ijyate |
yashtavyameveti manaha samaadhaaya sa saattvikaha || 11 ||
That which is performed by one without expectation of result, according to scripture, with a mental resolve of duty alone, such sacrifice is saattvic.
aphalakaankshibhihi : one without expectation of result
yaajnaha : sacrifice
vidhidrishtaha : according to scripture
yaha : that which
ijyate : performed
yashtavyam : duty
eva : alone
iti : in this manner
manaha : mind
samaadhaaya : resolve
saha : that
saattvikaha : is saattvic
So far, Shri Krishna revealed that the type of food we can reveal texture of our faith. He now lists the types of yajnya, the types of sacrificial rituals for worship, so that we can analyze the texture of our faith through them. Yajnyas are extremely elaborate rituals, but can be reduced to three basic components - the offering, the flame and the result. The person conducting the ritual uses items such as oil or butter as an offering to the deity. The deity is represented by the flame that consumes the offering. A yajnya is typically performed with a specific goal or result in mind, such as a longer life, marriage, children, prosperity and so on.
How does this matter to us in today’s day and age? Symbolically, yajnya refers to all of our interactions with any entity or object in this world, and comprises of the very same components. First, the offering is the effort we put in to perform an action. This action could be something we perform at our job, for example. Second, the flame represents the recipient of our action. Lastly, the recipient responds to our action in the form of a result, which could e something tangible such as money, or intangible, such as goodwill towards us.
As we saw earlier, three people can perform the same action with three different attitudes of sattva, rajas and tamas. Here, Shri Krishna describes the attitude of a saatvic person. Such a person performs his action driven by a sense of duty to a higher ideal, without any selfish desire. The higher ideal could be service of one’s country, for instance. There is no expectation of any result from the recipient of the action. Furthermore, the action is performed in line with a set of selfless laws, such as the law of a country, humanitarian laws, or laws that have come from scripture.
yashtavyameveti manaha samaadhaaya sa saattvikaha || 11 ||
That which is performed by one without expectation of result, according to scripture, with a mental resolve of duty alone, such sacrifice is saattvic.
aphalakaankshibhihi : one without expectation of result
yaajnaha : sacrifice
vidhidrishtaha : according to scripture
yaha : that which
ijyate : performed
yashtavyam : duty
eva : alone
iti : in this manner
manaha : mind
samaadhaaya : resolve
saha : that
saattvikaha : is saattvic
So far, Shri Krishna revealed that the type of food we can reveal texture of our faith. He now lists the types of yajnya, the types of sacrificial rituals for worship, so that we can analyze the texture of our faith through them. Yajnyas are extremely elaborate rituals, but can be reduced to three basic components - the offering, the flame and the result. The person conducting the ritual uses items such as oil or butter as an offering to the deity. The deity is represented by the flame that consumes the offering. A yajnya is typically performed with a specific goal or result in mind, such as a longer life, marriage, children, prosperity and so on.
How does this matter to us in today’s day and age? Symbolically, yajnya refers to all of our interactions with any entity or object in this world, and comprises of the very same components. First, the offering is the effort we put in to perform an action. This action could be something we perform at our job, for example. Second, the flame represents the recipient of our action. Lastly, the recipient responds to our action in the form of a result, which could e something tangible such as money, or intangible, such as goodwill towards us.
As we saw earlier, three people can perform the same action with three different attitudes of sattva, rajas and tamas. Here, Shri Krishna describes the attitude of a saatvic person. Such a person performs his action driven by a sense of duty to a higher ideal, without any selfish desire. The higher ideal could be service of one’s country, for instance. There is no expectation of any result from the recipient of the action. Furthermore, the action is performed in line with a set of selfless laws, such as the law of a country, humanitarian laws, or laws that have come from scripture.
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