yatra yogeshvaraha krishno yatra paartho dhanurdharaha |
tatra shreervijayo bhootirdhruvaa neetirmatirmama || 78 ||
Where there is Krishna, the lord of yogas, and where there is Paartha, wielder of the bow, there is fortune, victory, prosperity and infallible morality, in my opinion.
yatra : where
yogeshvaraha : lord of yogas
krishnaha : Krishna
yatra : where
paartho : Paartha
dhanurdharaha : wilder of the bow
tatra : there
shreehi : fortune
vijayaha : victory
bhootihi : prosperity
dhruvaaha : infallible
neetihi : morality
matihi : opinion
mama : my
Sanjaya's final statement in the Gita can be viewed from three standpoints. Taken literally, we can see that Sanjaya wanted to very subtly inform Dhritraashtra that the Paandava army would be victorious, and that his sons, the Kauravas, would be annihilated. This was bound to happen because the world's foremost warrior, Arjuna, and Shri Krishna, the lord of all yogas, were on the opposing side of the Kauravas. There was not even a tiny chance that the Kauravas would win the war. This was the conclusive answer to the first line of the Gita, where Dhritraashtra wanted to know what did the Kauravas and Paandavas do on the battlefield.
From the standpoint of our duty, we can interpret this shloka as follows. Regardless of how much time and effort we put into any action, we cannot be assured of success. We saw earlier that the success of any action depends on a multitude of factors, but it boils down to two things: self effort and Ishvara's grace. If either aspect is missing, our actions will not be successful. Self effort or purushaartha alone cannot guarantee a result, neither can waiting for Ishvara's grace or prasaada without any effort from the part of the individual.
From the absolute standpoint, liberation from bondage, realization of our true self is not possible purely through self effort. We need to perform our duty selflessly, in a spirit of service to Ishvara, without any other person or object as our goal. Selfless devoted service to Ishvara, combined with Ishvara's grace, will result in progress and success in the spiritual journey. Without Ishvara's grace, it is not possible.
We end our journey through the Gita here.
Om Poornamadah Poornamidam Poornaat Poornamudachyate |
Poornasya Poornamaadaya Poornamevavashisyate ||
Om Shaantih Shaantih Shaantihi ||
Om Tat Sat. Shri Krishnaarpanamastu.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade moskhasanayasayogo naama ashtaadashodhyaayaha || 18 ||
Wednesday, July 31, 2013
Tuesday, July 30, 2013
Bhagavad Gita Verse 74-77, Chapter 18
Sanjaya uvaacha:
ityaham vaasudevasya paarthasya cha mahaatmanaha |
samvaadamimamashraushamadbhutam romaharshanam || 74 ||
vyaasaprasaadaacchhrutavaanetad guhyamaham param |
yogam yogeshvaraatkrishnaatsaakshaatkathayataha svayam || 75 ||
raajansamsmritya samsmritya samvaadamimamadbhutam |
keshavaarjunayoho punyam hrishyaami cha muhurmuhuhu || 76 ||
taccha samsmritya samsmritya roopamatyadbhutam harehe |
vismayo me mahaan raajan hrishaami cha punaha punaha || 77 ||
Sanjaya said:
In this manner, I heard this wonderful conversation of Vaasudeva and of the great-souled Paartha, which makes the hair stand on end.
Through the grace of Vyaasa, I heard this secret of supreme yoga directly from the lord of yogas, while he was himself speaking.
O King, as I repeatedly recall this wonderful, sacred conversation between Keshava and Arjuna, I delight again and again.
And as I repeatedly recall that extremely wonderful form of Hari, I am struck with astonishment, O King. And I delight again and again.
iti : in this manner
aham : I
vaasudevasya : of Vaasudeva
paarthasya : of Paartha
cha : and
mahaatmanaha : great souled
samvaadam : conversation
imam : this
ashrausham : heard
adbhutam : wonderful
romaharshanam : makes hair stand on end
vyaasaprasaat : through the grace of Vyaasa
shrutavaan : heard
etat : this
guhyam : secret
param : supreme
yogam : yoga
yogeshvaraat : from the lord of yogas
krishnaat: from Krishna
saakshaat : directly
kathayataha : speaking
svayam : himself
raajan : O King
samsmritya : recall
samvaadam : conversation
keshavaarjunayoho : between Keshava and Arjuna
punyam : sacred
hrishyaami : I delight
muhuhu : again
roopam : form
harehe : of Hari
vismayaha : astonishment
mahaan : great
raajan : O King
hrishaami : I delight
We now get to hear Sanjaya words as he conveys his reaction to King Dhritaraashtra. He now refers to Arjuna as a mahaatmaa, since Arjuna had realized the nature of his true self. He refers to the conversation between Shri Krishna and Arjuna as adbhuta, which means fascinating, marvellous, wonderful. It made his hair stand on end, such was the level of his amazement. Although Sanjay had his own reasons for expressing his wonder, which we shall see now, from our standpoint, it is indeed fascinating that we are able to study the text that was created by ancient Rishis several thousand years ago. Furthermore, such knowledge is rare to find in this material obsessed world, that is what makes it even more fascinating.
One of the reasons for Sanjaya's excitement is that he was able to listen to the Gita live, in real-time, not second-hand. This was made possible by a divine boon granted to him by Sage Veda Vyaasa. This boon was previously offered to Dhritraashtra who refused it, since he did not want to witness the destruction of his sons. Sanjaya praises Sage Vyaasa for granting this boon to him. It enabled him to hear the teaching of the Gita, the ultimate manual of yoga, from the lord of all yogas himself, Shri Krishna. Yoga, in this context, refers to that which can unite the finite with the infinite.
Another benefit of the boon to Sanjaya was the ability to view the Vishwa roopa, Ishvara's cosmic form, exactly as seen by Arjuna. No one besides Arjuna ans Sanjaya were able to see this form. As we recall, this form invoked wonder and fear in Arjuna, who had a reputation of not getting afraid of anyone or anything. This form had such an impact on Sanjaya that he repeatedly recalled this form to memory, and rejoiced every time he recalled it. Sanjaya referred to the teaching as punyam, that which is sacred, that which purifies its listener.
ityaham vaasudevasya paarthasya cha mahaatmanaha |
samvaadamimamashraushamadbhutam romaharshanam || 74 ||
vyaasaprasaadaacchhrutavaanetad guhyamaham param |
yogam yogeshvaraatkrishnaatsaakshaatkathayataha svayam || 75 ||
raajansamsmritya samsmritya samvaadamimamadbhutam |
keshavaarjunayoho punyam hrishyaami cha muhurmuhuhu || 76 ||
taccha samsmritya samsmritya roopamatyadbhutam harehe |
vismayo me mahaan raajan hrishaami cha punaha punaha || 77 ||
Sanjaya said:
In this manner, I heard this wonderful conversation of Vaasudeva and of the great-souled Paartha, which makes the hair stand on end.
Through the grace of Vyaasa, I heard this secret of supreme yoga directly from the lord of yogas, while he was himself speaking.
O King, as I repeatedly recall this wonderful, sacred conversation between Keshava and Arjuna, I delight again and again.
And as I repeatedly recall that extremely wonderful form of Hari, I am struck with astonishment, O King. And I delight again and again.
iti : in this manner
aham : I
vaasudevasya : of Vaasudeva
paarthasya : of Paartha
cha : and
mahaatmanaha : great souled
samvaadam : conversation
imam : this
ashrausham : heard
adbhutam : wonderful
romaharshanam : makes hair stand on end
vyaasaprasaat : through the grace of Vyaasa
shrutavaan : heard
etat : this
guhyam : secret
param : supreme
yogam : yoga
yogeshvaraat : from the lord of yogas
krishnaat: from Krishna
saakshaat : directly
kathayataha : speaking
svayam : himself
raajan : O King
samsmritya : recall
samvaadam : conversation
keshavaarjunayoho : between Keshava and Arjuna
punyam : sacred
hrishyaami : I delight
muhuhu : again
roopam : form
harehe : of Hari
vismayaha : astonishment
mahaan : great
raajan : O King
hrishaami : I delight
We now get to hear Sanjaya words as he conveys his reaction to King Dhritaraashtra. He now refers to Arjuna as a mahaatmaa, since Arjuna had realized the nature of his true self. He refers to the conversation between Shri Krishna and Arjuna as adbhuta, which means fascinating, marvellous, wonderful. It made his hair stand on end, such was the level of his amazement. Although Sanjay had his own reasons for expressing his wonder, which we shall see now, from our standpoint, it is indeed fascinating that we are able to study the text that was created by ancient Rishis several thousand years ago. Furthermore, such knowledge is rare to find in this material obsessed world, that is what makes it even more fascinating.
One of the reasons for Sanjaya's excitement is that he was able to listen to the Gita live, in real-time, not second-hand. This was made possible by a divine boon granted to him by Sage Veda Vyaasa. This boon was previously offered to Dhritraashtra who refused it, since he did not want to witness the destruction of his sons. Sanjaya praises Sage Vyaasa for granting this boon to him. It enabled him to hear the teaching of the Gita, the ultimate manual of yoga, from the lord of all yogas himself, Shri Krishna. Yoga, in this context, refers to that which can unite the finite with the infinite.
Another benefit of the boon to Sanjaya was the ability to view the Vishwa roopa, Ishvara's cosmic form, exactly as seen by Arjuna. No one besides Arjuna ans Sanjaya were able to see this form. As we recall, this form invoked wonder and fear in Arjuna, who had a reputation of not getting afraid of anyone or anything. This form had such an impact on Sanjaya that he repeatedly recalled this form to memory, and rejoiced every time he recalled it. Sanjaya referred to the teaching as punyam, that which is sacred, that which purifies its listener.
Monday, July 29, 2013
Bhagavad Gita Verse 73, Chapter 18
Arjuna uvaacha:
nashto mohaha smritirlabdhaa tvatprasaadaanmayaachyuta |
sthitosmi gatasandehaha karishye vachanam tava || 73 ||
Arjuna said:
My delusion has been destroyed, and my memory has been restored with your grace, O infallible one. I stand with my doubts removed. I shall do as you say.
nashtaha : destroyed
mohaha : delusion
smritihi : memory
labdhaa : restored
tvat : your
prasaadaan : grace
mayaa : by me
achyuta : O infallible one
sthitaha : stand
asmi : I
gatasandehaha : doubts removed
karishye : I shall do
vachanam : words
tava : your
If we recall, the first words uttered by Arjuna in the Gita were as follows : O achyuta, O infallible one, in preparation for combat, position my chariot between the two armies. Arjuna uses the same address, achyuta, the infallible one, in this shloka. So the conversation that was initiated by Arjuna is concluded here. Arjuna says that the ignorance of his true nature is no more, since he has regained his smritihi, his memory, the knowledge of his true self. When one comes to know about their true self, there is no more delusion in this world. Everything is seen for what it really is, an illusion, a superimposition by maaya on the self.
There is another significance of the word achyuta. While we forget our true nature, and erroneously take maaya to be real, Ishvara is always standing firm in his position as unaffected by the superimposition of maaya. Since he is infallible, only with his grace can we overcome our delusion and come out of the cycle of birth and death, of samsaara. Removal of delusion is the aim of all spiritual teaching, as we saw earlier. All that remains is to stand firm, to be stitaha, in the knowledge of our true self.
From the standpoint of the world, Arjuna was convinced that performing his duty as a warrior was the right decision to make at this point. Therefore, he acknowledged that the teaching of the Gita benefitted him, and that he was ready to fight in the war. From the highest standpoint of the absolute, Arjuna's sense of agency, his sense of doership, had gone away, once he understood that the self can neither do anything, nor can it enjoy anything. He performed actions spontaneously, in the service of Ishvara. In the words of Shri Shankaraachaarya, he had achieved the ultimate goal of life. He did not have to accomplish anything else.
nashto mohaha smritirlabdhaa tvatprasaadaanmayaachyuta |
sthitosmi gatasandehaha karishye vachanam tava || 73 ||
Arjuna said:
My delusion has been destroyed, and my memory has been restored with your grace, O infallible one. I stand with my doubts removed. I shall do as you say.
nashtaha : destroyed
mohaha : delusion
smritihi : memory
labdhaa : restored
tvat : your
prasaadaan : grace
mayaa : by me
achyuta : O infallible one
sthitaha : stand
asmi : I
gatasandehaha : doubts removed
karishye : I shall do
vachanam : words
tava : your
If we recall, the first words uttered by Arjuna in the Gita were as follows : O achyuta, O infallible one, in preparation for combat, position my chariot between the two armies. Arjuna uses the same address, achyuta, the infallible one, in this shloka. So the conversation that was initiated by Arjuna is concluded here. Arjuna says that the ignorance of his true nature is no more, since he has regained his smritihi, his memory, the knowledge of his true self. When one comes to know about their true self, there is no more delusion in this world. Everything is seen for what it really is, an illusion, a superimposition by maaya on the self.
There is another significance of the word achyuta. While we forget our true nature, and erroneously take maaya to be real, Ishvara is always standing firm in his position as unaffected by the superimposition of maaya. Since he is infallible, only with his grace can we overcome our delusion and come out of the cycle of birth and death, of samsaara. Removal of delusion is the aim of all spiritual teaching, as we saw earlier. All that remains is to stand firm, to be stitaha, in the knowledge of our true self.
From the standpoint of the world, Arjuna was convinced that performing his duty as a warrior was the right decision to make at this point. Therefore, he acknowledged that the teaching of the Gita benefitted him, and that he was ready to fight in the war. From the highest standpoint of the absolute, Arjuna's sense of agency, his sense of doership, had gone away, once he understood that the self can neither do anything, nor can it enjoy anything. He performed actions spontaneously, in the service of Ishvara. In the words of Shri Shankaraachaarya, he had achieved the ultimate goal of life. He did not have to accomplish anything else.
Sunday, July 28, 2013
Bhagavad Gita Verse 72, Chapter 18
kacchidetachhrutam paartha tvayaikagrena chetasaa |
kacchidajnyaanasammohaha pranashtaste dhananjaya || 72 ||
Has this been heard by you, O Paartha, with a focused mind? Has your delusion of ignorance been destroyed, O Dhananjaya?
kacchit : has
etat : this
shrutam : been heard
paartha : O Paartha
tvaya : by you
ekagrena : focused
chetasaa : mind
kacchit : has
ajnyaanasammohaha : delusion of ignorance
pranashtaha : destroyed
te : your
dhananjaya : O Dhananjaya
The goal of the Upanishads, the portions of the Vedas that deal with the eternal essence, is to reveal the true nature of the self. All of us are living in ignorance of our true nature. This ignorance affects everyone, it is natural to all humans. Like someone who has multiple personality disorder needs treatment to understand who they really are, all of us need a qualified teacher who can impart the knowledge of the Upanishads to us so that we can regain the knowledge of our self.
Shri Krishna taught the Gita, which is also another Upanishad, so that Arjuna and other seekers in the future could annihilate their ignorance about their true nature as the self. He employed logic, reasoning, scriptural authority, emotion, psychology, every trick in the book to ensure that Arjuna could grasp the message of the Gita. Having done all that, he still wanted to give Arjuna the chance to ask any other doubts or questions with regards to the teaching. He also asked Arjuna whether he had listed with focus, or whether his mind was wandering.
kacchidajnyaanasammohaha pranashtaste dhananjaya || 72 ||
Has this been heard by you, O Paartha, with a focused mind? Has your delusion of ignorance been destroyed, O Dhananjaya?
kacchit : has
etat : this
shrutam : been heard
paartha : O Paartha
tvaya : by you
ekagrena : focused
chetasaa : mind
kacchit : has
ajnyaanasammohaha : delusion of ignorance
pranashtaha : destroyed
te : your
dhananjaya : O Dhananjaya
The goal of the Upanishads, the portions of the Vedas that deal with the eternal essence, is to reveal the true nature of the self. All of us are living in ignorance of our true nature. This ignorance affects everyone, it is natural to all humans. Like someone who has multiple personality disorder needs treatment to understand who they really are, all of us need a qualified teacher who can impart the knowledge of the Upanishads to us so that we can regain the knowledge of our self.
Shri Krishna taught the Gita, which is also another Upanishad, so that Arjuna and other seekers in the future could annihilate their ignorance about their true nature as the self. He employed logic, reasoning, scriptural authority, emotion, psychology, every trick in the book to ensure that Arjuna could grasp the message of the Gita. Having done all that, he still wanted to give Arjuna the chance to ask any other doubts or questions with regards to the teaching. He also asked Arjuna whether he had listed with focus, or whether his mind was wandering.
Saturday, July 27, 2013
Bhagavad Gita Verse 70-71, Chapter 18
adhyeshyate cha ya imam dharmyam samvaadamaavayoho |
jnaayayajnena tenaahamishtaha syaamiti me matihi || 70 ||
shraddhaavaanansooyashcha shrunuyaadapi yo naraha |
sopi muktaha shubhaamllokaanpraapnuyaatpunyakarmanaam || 71 ||
And he who will study this sacred conversation between the two of us, by him I shall be worshipped through the sacrifice of knowledge. This is my opinion.
And that person who, with faith and without fault finding, might even hear this, will also be liberated, and attain auspicious worlds of those who perform meritorious actions.
adhyeshyate : will study
cha : and
yaha : he who
imam : this
dharmyam : sacred
samvaadam : conversation
aavayoho : between the two of us
jnaayayajnena : through the sacrifice of knowledge
tena : by him
aham : I
ishtaha : worshipped
syaam : shall be
iti : this
me : my
matihi : opinion
shraddhaavaan : with faith
ansooyaha : without fault finding
cha : and
shrunuyaat : hear
api : might even
yaha : that
naraha : person
saha : he
api : also
muktaha : liberated
shubhaam : auspicious
lokaan : worlds
praapnuyaat : shall attain
punyakarmanaam : those who perform meritorious actions
Shri Krishna, having praised the teacher, now praises the sincere student of the Gita. He refers to the teaching using the words dharmyam samvaadam, which means a dialogue based on dharma. Most spiritual teachings in the Indian tradition are in the format of a dialogue between the student and the teacher, where the student is always given the opportunity to ask questions. Otherwise, the teaching becomes dogma. And the content of the conversation, the discussion of the eternal essence, makes it dharmyam, sacred.
Now, when a sincere student studies this conversation between Shri Krishna the teacher, and Arjuna the student, such a student gains the same insight and understanding that Arjuna would, provided he is qualified. When this happens, a sacrifice of knowledge, a jnyaana yajnya takes place. As we have seen in an earlier chapter, the sacrifice of knowledge is considered the foremost type of sacrifice that anyone can undertake. Study of the Gita, then, becomes the highest kind of sacrifice.
Why do we undertake yajnyas or sacrifices? It is to repay our debt to the elements, to our ancestors, to plants and animals, to our teachers, and to our fellow beings. We offer them our prayers, and also other material offerings such as clarified butter. But when we conduct a sacrifice of knowledge, we sacrifice our individuality, our finitude, so that we can merge into the infinite Ishvara. Such a sacrifice is beyond all notions of material offerings, and is conducted in solitude. So then, Shri Krishna asserts that the student of the Gita occupies the position equal to one who conducts the most supreme sacrifice. Furthermore, even one who may not sincerely study, one who may not have understood the deeper meaning, but would just have listened to the Gita, will benefit in some way or another.
jnaayayajnena tenaahamishtaha syaamiti me matihi || 70 ||
shraddhaavaanansooyashcha shrunuyaadapi yo naraha |
sopi muktaha shubhaamllokaanpraapnuyaatpunyakarmanaam || 71 ||
And he who will study this sacred conversation between the two of us, by him I shall be worshipped through the sacrifice of knowledge. This is my opinion.
And that person who, with faith and without fault finding, might even hear this, will also be liberated, and attain auspicious worlds of those who perform meritorious actions.
adhyeshyate : will study
cha : and
yaha : he who
imam : this
dharmyam : sacred
samvaadam : conversation
aavayoho : between the two of us
jnaayayajnena : through the sacrifice of knowledge
tena : by him
aham : I
ishtaha : worshipped
syaam : shall be
iti : this
me : my
matihi : opinion
shraddhaavaan : with faith
ansooyaha : without fault finding
cha : and
shrunuyaat : hear
api : might even
yaha : that
naraha : person
saha : he
api : also
muktaha : liberated
shubhaam : auspicious
lokaan : worlds
praapnuyaat : shall attain
punyakarmanaam : those who perform meritorious actions
Shri Krishna, having praised the teacher, now praises the sincere student of the Gita. He refers to the teaching using the words dharmyam samvaadam, which means a dialogue based on dharma. Most spiritual teachings in the Indian tradition are in the format of a dialogue between the student and the teacher, where the student is always given the opportunity to ask questions. Otherwise, the teaching becomes dogma. And the content of the conversation, the discussion of the eternal essence, makes it dharmyam, sacred.
Now, when a sincere student studies this conversation between Shri Krishna the teacher, and Arjuna the student, such a student gains the same insight and understanding that Arjuna would, provided he is qualified. When this happens, a sacrifice of knowledge, a jnyaana yajnya takes place. As we have seen in an earlier chapter, the sacrifice of knowledge is considered the foremost type of sacrifice that anyone can undertake. Study of the Gita, then, becomes the highest kind of sacrifice.
Why do we undertake yajnyas or sacrifices? It is to repay our debt to the elements, to our ancestors, to plants and animals, to our teachers, and to our fellow beings. We offer them our prayers, and also other material offerings such as clarified butter. But when we conduct a sacrifice of knowledge, we sacrifice our individuality, our finitude, so that we can merge into the infinite Ishvara. Such a sacrifice is beyond all notions of material offerings, and is conducted in solitude. So then, Shri Krishna asserts that the student of the Gita occupies the position equal to one who conducts the most supreme sacrifice. Furthermore, even one who may not sincerely study, one who may not have understood the deeper meaning, but would just have listened to the Gita, will benefit in some way or another.
Friday, July 26, 2013
Bhagavad Gita Verse 68-69, Chapter 18
ya imam paramam guhyam madbhakteshvabhidhaasyati |
bhaktim mayi paraam kritvaa maamevaishyatyasamshayaha || 68 ||
na cha tasmaanmanushyeshu kaschinme priyakrittamaha |
bhavitaa na cha me tasmaadanyaha priyataro bhuvi || 69 ||
He who, having devotion to me, explains this supreme secret to my devotees, will reach me alone, no doubt. And compared to him, no one else among humans performs actions which are dear to me. Nor will there be anyone else on this earth dearer to me than him.
yaha : he who
imam : this
paramam : supreme
guhyam : secret
madbhakteshu : to my devotees
abhidhaasyati : explains
bhaktim : devotion
mayi : to me
paraam : supreme
kritvaa : having done
maam : me
eva : alone
eshyati : reach
asamshayaha : no doubt
na : no
cha : and
tasmaat : compared to him
manushyeshu : among humans
kaschit : else
me : me
priyakrittamaha : performing actions which are dear
bhavitaa : in the future
na : no
cha : and
tasmaat : to him
anyaha : anyone
priyataraha : dearer
bhuvi : on this earth
Previously, Shri Krishna described the tradition and method by which the Gita discourse should be handed down from the teacher to the student. He now describes the teacher who imparts this knowledge to society. He says that the foremost quality of the teacher is devotion to Ishvara, and only such a teacher can impart the real knowledge of the Gita to students, who are also devoted to Ishvara. The teacher should deliver the teaching in the spirit of karma yoga, in a spirit of service to Ishvara, not for name, fame or honour.
In return for their selfless service of teaching the Gita, Shri Krishna declares in no uncertain terms that the teacher will go to Ishvara, he will liberated from all sorrow. Praising the teacher, he says that there is no other person on this earth who does actions that are dearer than the action of teaching the Gita. He further says that the teacher becomes the dearest person Ishvara. It is a status so special that it spans the past, present and future. In other words, this special position transcends all time, such is its greatness.
Why does Ishvara love the teacher so much? The teacher assists Ishvara in the his mission to rid the world of ignorance. A teacher can assess the needs of the seeker, and give him the guidance from the Gita needed for that particular situation of the seeker. Only a qualified teacher is able to do that, as opposed to someone randomly reading shlokas from the Gita. Furthermore, very few people are able to teach the true meaning of the Gita, and convey to the student exactly what Ishvara wants to convey, without distorting anything.
bhaktim mayi paraam kritvaa maamevaishyatyasamshayaha || 68 ||
na cha tasmaanmanushyeshu kaschinme priyakrittamaha |
bhavitaa na cha me tasmaadanyaha priyataro bhuvi || 69 ||
He who, having devotion to me, explains this supreme secret to my devotees, will reach me alone, no doubt. And compared to him, no one else among humans performs actions which are dear to me. Nor will there be anyone else on this earth dearer to me than him.
yaha : he who
imam : this
paramam : supreme
guhyam : secret
madbhakteshu : to my devotees
abhidhaasyati : explains
bhaktim : devotion
mayi : to me
paraam : supreme
kritvaa : having done
maam : me
eva : alone
eshyati : reach
asamshayaha : no doubt
na : no
cha : and
tasmaat : compared to him
manushyeshu : among humans
kaschit : else
me : me
priyakrittamaha : performing actions which are dear
bhavitaa : in the future
na : no
cha : and
tasmaat : to him
anyaha : anyone
priyataraha : dearer
bhuvi : on this earth
Previously, Shri Krishna described the tradition and method by which the Gita discourse should be handed down from the teacher to the student. He now describes the teacher who imparts this knowledge to society. He says that the foremost quality of the teacher is devotion to Ishvara, and only such a teacher can impart the real knowledge of the Gita to students, who are also devoted to Ishvara. The teacher should deliver the teaching in the spirit of karma yoga, in a spirit of service to Ishvara, not for name, fame or honour.
In return for their selfless service of teaching the Gita, Shri Krishna declares in no uncertain terms that the teacher will go to Ishvara, he will liberated from all sorrow. Praising the teacher, he says that there is no other person on this earth who does actions that are dearer than the action of teaching the Gita. He further says that the teacher becomes the dearest person Ishvara. It is a status so special that it spans the past, present and future. In other words, this special position transcends all time, such is its greatness.
Why does Ishvara love the teacher so much? The teacher assists Ishvara in the his mission to rid the world of ignorance. A teacher can assess the needs of the seeker, and give him the guidance from the Gita needed for that particular situation of the seeker. Only a qualified teacher is able to do that, as opposed to someone randomly reading shlokas from the Gita. Furthermore, very few people are able to teach the true meaning of the Gita, and convey to the student exactly what Ishvara wants to convey, without distorting anything.
Thursday, July 25, 2013
Bhagavad Gita Verse 67, Chapter 18
idam te naatapskaaya naaabhaktaaya kadaachana |
na chaashushrooshave vaachyam na cha maam yobhyasooyati || 67 ||
This what has been taught to you, should never be taught to one without penance, one who is not a devotee, one without service, and to one who has an objection to me.
idam : this
te : you
na : not
atapskaaya : one without penance
na : not
abhaktaaya : one who is not a devotee
kadaachana : never
na : not
cha : and
ashushrooshave: one without service
vaachyam : taught
na : not
cha : and
maam : my
yaha : who
abhyasooyati : objects
In India, scriptural knowledge has always been handed down from the teacher to the student. There are rules with regards to how a teacher should be selected, how a student should be selected, what the teaching method should look like. We cannot read a serious text like we read a magazine or a newspaper, nor can we expect an undergraduate student of arts to solve a PhD level differential equation. Therefore, a serious study of the Gita should also follow certain guidelines and rules. Here, Shri Krishna enumerates these rules.
The Gita should not be taught to one who has not undergone a certain degree of penance or austerity. He should be willing to bear some physical discomfort while attending a discourse, for instance. It is clear that one who wants to visit the bar every night and follow it with a visit to the club will not gain any benefit from the Gita. A certain level of detachment from the material world is required. Secondly, the Gita should not be taught to someone who is not a devotee. If the student does not harbour respect for the guru, the teacher, he does not have the requisite level of humility to undertake spiritual inquiry.
The word shushrushaa has two meanings. It refers to one who has an attitude of service towards the world, instead of a highly selfish outlook. It also refers to one who is fond of listening to discourses. The Gita should not be taught to one who is highly selfish, nor to one who is not interested in listening to any kind of discourse. Finally, the Gita should not be taught to anyone who has objection to the notion that there is Ishvara, there is something beyond the material world. The Gita is not meant for purely materialistic individuals who are content with their existence.
na chaashushrooshave vaachyam na cha maam yobhyasooyati || 67 ||
This what has been taught to you, should never be taught to one without penance, one who is not a devotee, one without service, and to one who has an objection to me.
idam : this
te : you
na : not
atapskaaya : one without penance
na : not
abhaktaaya : one who is not a devotee
kadaachana : never
na : not
cha : and
ashushrooshave: one without service
vaachyam : taught
na : not
cha : and
maam : my
yaha : who
abhyasooyati : objects
In India, scriptural knowledge has always been handed down from the teacher to the student. There are rules with regards to how a teacher should be selected, how a student should be selected, what the teaching method should look like. We cannot read a serious text like we read a magazine or a newspaper, nor can we expect an undergraduate student of arts to solve a PhD level differential equation. Therefore, a serious study of the Gita should also follow certain guidelines and rules. Here, Shri Krishna enumerates these rules.
The Gita should not be taught to one who has not undergone a certain degree of penance or austerity. He should be willing to bear some physical discomfort while attending a discourse, for instance. It is clear that one who wants to visit the bar every night and follow it with a visit to the club will not gain any benefit from the Gita. A certain level of detachment from the material world is required. Secondly, the Gita should not be taught to someone who is not a devotee. If the student does not harbour respect for the guru, the teacher, he does not have the requisite level of humility to undertake spiritual inquiry.
The word shushrushaa has two meanings. It refers to one who has an attitude of service towards the world, instead of a highly selfish outlook. It also refers to one who is fond of listening to discourses. The Gita should not be taught to one who is highly selfish, nor to one who is not interested in listening to any kind of discourse. Finally, the Gita should not be taught to anyone who has objection to the notion that there is Ishvara, there is something beyond the material world. The Gita is not meant for purely materialistic individuals who are content with their existence.
Wednesday, July 24, 2013
Bhagavad Gita Verse 66, Chapter 18
sarvadharmaanparitajya maamekam sharanam vraja |
aham tvaa sarvapaapebhyo mokshayishyaami maa shuchaha || 66 ||
Abandoning all duties, take refuge in me alone. I shall liberate you from all sins. Do not grieve.
sarvadharmaan : all duties
paritajya : abandoning
maam : me
ekam : alone
sharanam : refuge
vraja : take
aham : I
tvaa : you
sarvapaapebhyaha : from all sins
mokshayishyaami : shall liberate
maa : do not
shuchaha : grieve
When someone joins a large corporation for the first time, they take several months to understand the lay of the land. This is because their boss may tell them to do one thing, but their boss's boss may tell them to do something else. The sales team may offer suggestions that are completely opposed to the marketing team's view. The new employee will be totally confused till they figure out a sort of compromise. But, if by chance, the new employee meets the CEO of the company and gets their opinion, they will have a clear and unambiguous direction.
It is said that this shloka, containing the sum and substance of the entire Gita, is the one "take home message" for any student who feels bewildered or overwhelmed with the teaching. There are four parts to the shloka. The first part instructs the seeker to abandon all of their duties. Let us look at this deeper meaning since we should not take it literally. This means that Shri Krishna wants the seeker to stop analyzing which actions they should stop performing, which actions should they continue pursuing and which new actions should they take up. They should simply stop worrying about all these questions.
So then, what should the seeker do? The second part of the shloka gives the answer - take refuge in Ishvara alone. All our thoughts, words, actions, feelings, everything should be dedicated towards Ishvara. By doing so, we will automatically arrive at the answers to our questions regarding what to do and what not to do. If we eat our food by first offering it to Ishvara, we will automatically stop eating food that is not appropriate. If we offer all of our actions to Ishvara, we will not perform any illegal or unethical actions. Everything will automatically fall into place.
What is the result of taking refuge in Ishvara? The third part of the shloka assures the seeker that they will be liberated from all of their paapa, their sins. Sins in this context refers to the bondage of actions caused by our ego. If we perform all actions in service to Ishvara, and accept any success or failure as a gift from Ishvara, we will never harbour any worry or anxiety about the past or future. We will simple continue to fill our time in relentless service to Ishvara. Ultimately, we will reach a stage where our mind is purified of all selfishness, leading to the fourth part of the shloka, complete freedom from sorrow.
Shri Krishna ends this shloka with the words "do not grieve". It is said that the core teaching of the Gita is complete, since the teaching was begun with a view to eliminate the cause of Arjuna's sorrow, which is his ignorance of his true nature as the self.
aham tvaa sarvapaapebhyo mokshayishyaami maa shuchaha || 66 ||
Abandoning all duties, take refuge in me alone. I shall liberate you from all sins. Do not grieve.
sarvadharmaan : all duties
paritajya : abandoning
maam : me
ekam : alone
sharanam : refuge
vraja : take
aham : I
tvaa : you
sarvapaapebhyaha : from all sins
mokshayishyaami : shall liberate
maa : do not
shuchaha : grieve
When someone joins a large corporation for the first time, they take several months to understand the lay of the land. This is because their boss may tell them to do one thing, but their boss's boss may tell them to do something else. The sales team may offer suggestions that are completely opposed to the marketing team's view. The new employee will be totally confused till they figure out a sort of compromise. But, if by chance, the new employee meets the CEO of the company and gets their opinion, they will have a clear and unambiguous direction.
It is said that this shloka, containing the sum and substance of the entire Gita, is the one "take home message" for any student who feels bewildered or overwhelmed with the teaching. There are four parts to the shloka. The first part instructs the seeker to abandon all of their duties. Let us look at this deeper meaning since we should not take it literally. This means that Shri Krishna wants the seeker to stop analyzing which actions they should stop performing, which actions should they continue pursuing and which new actions should they take up. They should simply stop worrying about all these questions.
So then, what should the seeker do? The second part of the shloka gives the answer - take refuge in Ishvara alone. All our thoughts, words, actions, feelings, everything should be dedicated towards Ishvara. By doing so, we will automatically arrive at the answers to our questions regarding what to do and what not to do. If we eat our food by first offering it to Ishvara, we will automatically stop eating food that is not appropriate. If we offer all of our actions to Ishvara, we will not perform any illegal or unethical actions. Everything will automatically fall into place.
What is the result of taking refuge in Ishvara? The third part of the shloka assures the seeker that they will be liberated from all of their paapa, their sins. Sins in this context refers to the bondage of actions caused by our ego. If we perform all actions in service to Ishvara, and accept any success or failure as a gift from Ishvara, we will never harbour any worry or anxiety about the past or future. We will simple continue to fill our time in relentless service to Ishvara. Ultimately, we will reach a stage where our mind is purified of all selfishness, leading to the fourth part of the shloka, complete freedom from sorrow.
Shri Krishna ends this shloka with the words "do not grieve". It is said that the core teaching of the Gita is complete, since the teaching was begun with a view to eliminate the cause of Arjuna's sorrow, which is his ignorance of his true nature as the self.
Tuesday, July 23, 2013
Bhagavad Gita Verse 65, Chapter 18
manmanaa bhava madbhakto maddyaajee maam namaskuru |
maamevaishyasi satyam te pratijaane priyosi me || 65 ||
Fix your mind on me, become devoted to me, worship me, bow to me. You will reach me. This truth I declare to you, for you are dear to me.
manmanaahaa : fix your mind on me
bhava : become
madbhaktaha : devoted to me
maddyaajee : worship me
maam : me
namaskuru : bow
maam : me
eva : only
ishyasi : reach
satyam : truth
te : you
pratijaane : declare
priyaha : dear
asi : are
me : me
Shri Krishna now reveals the supreme statement, the essence of the Gita, in this shloka. The whole of the Gita comprises a comprehensive curriculum of spirituality. It is applicable for all kinds of seekers at all stages in their spiritual pursuit. A detailed study of the Gita requires several lifetimes. But, from a practical standpoint, is that aspect of the Gita that will benefit the majority of seekers who are stuck in the trappings of material world, not knowing how to take the first step. With this in mind, Shri Krishna provides a four point summary of the Gita.
The first point, and the main point, is that the seeker should fix their mind on Ishvara. How can this happen? The second point states that the seeker should become devoted to Ishvara. Devotion here means that the seeker's actions and speech should support the mind in its attempt to fix itself on Ishvara. This will only happen when the entire day is filled with worship of Ishvara through one’s actions, which is the third point. If no actions are being performed, then the seeker can simply bow to Ishvara in reverence, which is the fourth point.
In the Srimad Bhaagavatam, when the great devotee Prahlad was asked by his father, the demon Hiranyakashipu, to reveal what he had learned in his school, Prahlad listed the nine fold aspects of bhakti, which is in line with this shloka. The nine forms of bhakti are hearing the name of Ishvara, repeating the name of Ishvara, remembering Ishvara, serving the feet of Isvhara, worshipping Ishvara, praising Ishvara, looking upon Ishvara as a master, treating Ishvara as a friend, and surrendering to Ishvara wholeheartedly.
maamevaishyasi satyam te pratijaane priyosi me || 65 ||
Fix your mind on me, become devoted to me, worship me, bow to me. You will reach me. This truth I declare to you, for you are dear to me.
manmanaahaa : fix your mind on me
bhava : become
madbhaktaha : devoted to me
maddyaajee : worship me
maam : me
namaskuru : bow
maam : me
eva : only
ishyasi : reach
satyam : truth
te : you
pratijaane : declare
priyaha : dear
asi : are
me : me
Shri Krishna now reveals the supreme statement, the essence of the Gita, in this shloka. The whole of the Gita comprises a comprehensive curriculum of spirituality. It is applicable for all kinds of seekers at all stages in their spiritual pursuit. A detailed study of the Gita requires several lifetimes. But, from a practical standpoint, is that aspect of the Gita that will benefit the majority of seekers who are stuck in the trappings of material world, not knowing how to take the first step. With this in mind, Shri Krishna provides a four point summary of the Gita.
The first point, and the main point, is that the seeker should fix their mind on Ishvara. How can this happen? The second point states that the seeker should become devoted to Ishvara. Devotion here means that the seeker's actions and speech should support the mind in its attempt to fix itself on Ishvara. This will only happen when the entire day is filled with worship of Ishvara through one’s actions, which is the third point. If no actions are being performed, then the seeker can simply bow to Ishvara in reverence, which is the fourth point.
In the Srimad Bhaagavatam, when the great devotee Prahlad was asked by his father, the demon Hiranyakashipu, to reveal what he had learned in his school, Prahlad listed the nine fold aspects of bhakti, which is in line with this shloka. The nine forms of bhakti are hearing the name of Ishvara, repeating the name of Ishvara, remembering Ishvara, serving the feet of Isvhara, worshipping Ishvara, praising Ishvara, looking upon Ishvara as a master, treating Ishvara as a friend, and surrendering to Ishvara wholeheartedly.
Monday, July 22, 2013
Bhagavad Gita Verse 64, Chapter 18
sarvaguhyatam bhooyaha shrunu me paramam vachaha |
ishtosi me dridhamiti tato vakshyaami te hitam || 64 ||
Listen from me again, my supreme statement, most secret. You are my strong friend, that is why I will speak what is beneficial for you.
sarvaguhyatam : most secret
bhooyaha : again
shrunu : listen
me : from me
paramam : supreme
vachaha : statement
ishtaha : friend
asi : are
me : my
dridham : strong
iti : in this manner
tataha : that is why
vakshyaami : I will speak
te : you
hitam : beneficial
Every teacher has their own style, their own philosophy, for teaching complicated subjects. A good teacher is one who can not only impart the knowledge, but also, extract the big ideas out of the complexity and present it to the student in such a manner that it can be easily grasped. There is no point teaching a complex subject which students memorize for the sake of passing the exam, but forget it as soon as they submit their paper. Shri Krishna wanted to convey the essence of the Gita to Arjuna, so he addressed him again, after having concluded the teaching.
The Gita is a formidable text to understand thoroughly. It deals with karma yoga, bhakti yoga, jnyaana yoga and raaja yoga. The same word is used differently in different contexts. For example, the word "aatmaa" is used to mean body, mind, intellect and the self. The Gita makes references to individuals from Vedic and Puraanic literature which requires further effort on the part of the teacher and the student. Seekers who approach the end of the teaching will appreciate a teacher who will extract its essence.
Shri Krishna also expresses his motivation for summarizing the teaching. He does not want any reward from Arjuna in return for this teaching. Nor is he doing so out of fear of anyone or anything. He only has a lot of affection for Arjuna, he regards Arjuna as a staunch friend, and he also knows what is the right teaching for the situation Arjuna finds himself in. Therefore, he wants to impart the supreme statement, the param vachaha, the essence of the Gita, that will provide the most benefit to Arjuna.
ishtosi me dridhamiti tato vakshyaami te hitam || 64 ||
Listen from me again, my supreme statement, most secret. You are my strong friend, that is why I will speak what is beneficial for you.
sarvaguhyatam : most secret
bhooyaha : again
shrunu : listen
me : from me
paramam : supreme
vachaha : statement
ishtaha : friend
asi : are
me : my
dridham : strong
iti : in this manner
tataha : that is why
vakshyaami : I will speak
te : you
hitam : beneficial
Every teacher has their own style, their own philosophy, for teaching complicated subjects. A good teacher is one who can not only impart the knowledge, but also, extract the big ideas out of the complexity and present it to the student in such a manner that it can be easily grasped. There is no point teaching a complex subject which students memorize for the sake of passing the exam, but forget it as soon as they submit their paper. Shri Krishna wanted to convey the essence of the Gita to Arjuna, so he addressed him again, after having concluded the teaching.
The Gita is a formidable text to understand thoroughly. It deals with karma yoga, bhakti yoga, jnyaana yoga and raaja yoga. The same word is used differently in different contexts. For example, the word "aatmaa" is used to mean body, mind, intellect and the self. The Gita makes references to individuals from Vedic and Puraanic literature which requires further effort on the part of the teacher and the student. Seekers who approach the end of the teaching will appreciate a teacher who will extract its essence.
Shri Krishna also expresses his motivation for summarizing the teaching. He does not want any reward from Arjuna in return for this teaching. Nor is he doing so out of fear of anyone or anything. He only has a lot of affection for Arjuna, he regards Arjuna as a staunch friend, and he also knows what is the right teaching for the situation Arjuna finds himself in. Therefore, he wants to impart the supreme statement, the param vachaha, the essence of the Gita, that will provide the most benefit to Arjuna.
Sunday, July 21, 2013
Bhagavad Gita Verse 63, Chapter 18
iti te jnaanamaakhyaatam guhyaadruhyaataram mayaa |
vimrishyaitadasheshena yathechhasi tathaa kuru || 63 ||
In this manner, I have declared that knowledge to you which is most secret among all secrets. Reflect on this fully, then do as you desire.
iti : in this manner
te : to you
jnaanam : knowledge
aakhyaatam : declared
guhyaat : of the secret
guhyaataram : most secret
mayaa : I have
vimrishya : reflect
etat : this
asheshena : fully
yatha : what
ichhasi : desire
tathaa : that
kuru : do
We have come across the word "iti" several times in the Gita discourse. It is always used to conclude a chapter, and also to conclude a major theme or topic. Here, Shri Krishna uses this word to inform Arjuna that the Gita discourse has concluded with this shloka. We have to note that the Gita is but one portion of the Mahaabhaarata epic. So the shlokas that follow this one are used to summarize the main teaching, and to link back to the conversation between Sanjaya and Dhritarashtra.
Shri Krishna also emphasizes the most secret aspect of this text. We have to understand the implication of the word secret here carefully. The Gita is by no means an exclusive text. There are several commentaries, including this one, that are freely available on the web. Most people will not approach the Gita due to their preconceived notions. Some think it is outdated, some think it is impractical and so on. Only a few people are interested in the Gita, and of those, fewer still are willing to understand and change their approach to life based on it.
For any spiritual teaching to have an impact on our lives, it has to go through three steps. Shravana is actively listening to the text through a qualified teacher. Manana is reflection on the teaching, with a view to resolve all doubts or gaps in logic. Nidhidhyaasana is meditation and constant contemplation, with a view to assimilate that teaching completely. Many seekers are enthusiastic listeners, but they make the mistake of skipping the second step. In doing so, they are not able to see the value of the teaching in their own lives. Shri Krishna stresses the importance of reflection to Shri Krishna. He also gives Arjuna the freedom to apply the teaching based on this understanding born of out of reflection, instead of taking it at face value.
vimrishyaitadasheshena yathechhasi tathaa kuru || 63 ||
In this manner, I have declared that knowledge to you which is most secret among all secrets. Reflect on this fully, then do as you desire.
iti : in this manner
te : to you
jnaanam : knowledge
aakhyaatam : declared
guhyaat : of the secret
guhyaataram : most secret
mayaa : I have
vimrishya : reflect
etat : this
asheshena : fully
yatha : what
ichhasi : desire
tathaa : that
kuru : do
We have come across the word "iti" several times in the Gita discourse. It is always used to conclude a chapter, and also to conclude a major theme or topic. Here, Shri Krishna uses this word to inform Arjuna that the Gita discourse has concluded with this shloka. We have to note that the Gita is but one portion of the Mahaabhaarata epic. So the shlokas that follow this one are used to summarize the main teaching, and to link back to the conversation between Sanjaya and Dhritarashtra.
Shri Krishna also emphasizes the most secret aspect of this text. We have to understand the implication of the word secret here carefully. The Gita is by no means an exclusive text. There are several commentaries, including this one, that are freely available on the web. Most people will not approach the Gita due to their preconceived notions. Some think it is outdated, some think it is impractical and so on. Only a few people are interested in the Gita, and of those, fewer still are willing to understand and change their approach to life based on it.
For any spiritual teaching to have an impact on our lives, it has to go through three steps. Shravana is actively listening to the text through a qualified teacher. Manana is reflection on the teaching, with a view to resolve all doubts or gaps in logic. Nidhidhyaasana is meditation and constant contemplation, with a view to assimilate that teaching completely. Many seekers are enthusiastic listeners, but they make the mistake of skipping the second step. In doing so, they are not able to see the value of the teaching in their own lives. Shri Krishna stresses the importance of reflection to Shri Krishna. He also gives Arjuna the freedom to apply the teaching based on this understanding born of out of reflection, instead of taking it at face value.
Saturday, July 20, 2013
Bhagavad Gita Verse 62, Chapter 18
tameva sharanam gaccha sarvabhaavena bhaarata |
tatprasaadaatparamaam shaantim sthaanam praapsyasi shaashvatam || 62 ||
Take refuge wholeheartedly in him only, O Bhaarata. With his grace you will attain supreme peace and the eternal abode.
tam : him
eva : only
sharanam : refuge
gaccha : take
sarvabhaavena : wholeheartedly
bhaarata : O Bhaarata
tatprasaadaat : with his grace
paramaam : supreme
shaantim : peace
sthaanam : abode
praapsyasi : you will attain
shaashvatam : eternal
Imagine that a mother is cooking in the kitchen. Her twins are playing in the hall. It is time for their next meal. One twin has learned how to walk before the other twin, and so, walks across the hall to drink his glass of milk. Frustrated at his efforts to walk, the second twin cries out to his mother. The mother immediately rushes to lift him up and give him his glass of milk. She knows that the first child does not need her help, but the second one does.
Shri Krishna says that for people who are still in stuck in the material world, who cannot renounce it in order to gain knowledge about the eternal essence, do have a shot at liberation. This can only happen by taking refuge in Ishvara. But this is no ordinary kind of refuge. It is sarve bhavena, it is wholehearted surrender, also known as sharanaagati. We cannot partially take refuge in Ishvara and also take refuge in material entities such as wealth, power and influence. We cannot hedge our bets in this manner. It has to be complete surrender to Ishvara.
So what is the result of sharanaagati? It is the grace, the prasaada, of Ishvara. It is like the mother automatically lifting the child, without any effort of the child. This grace removes all impurities from the mind, resulting in supreme peace, parama shaanti. We stop worrying about our food, clothing and shelter, since we realize it was always in the hands of Ishvara. We simply carry on performing our duty. In time, through the grace of Ishvara, the seeker attains the eternal abode, the shaashvata sthaanam of Ishvara, which is liberation from all sorrow.
tatprasaadaatparamaam shaantim sthaanam praapsyasi shaashvatam || 62 ||
Take refuge wholeheartedly in him only, O Bhaarata. With his grace you will attain supreme peace and the eternal abode.
tam : him
eva : only
sharanam : refuge
gaccha : take
sarvabhaavena : wholeheartedly
bhaarata : O Bhaarata
tatprasaadaat : with his grace
paramaam : supreme
shaantim : peace
sthaanam : abode
praapsyasi : you will attain
shaashvatam : eternal
Imagine that a mother is cooking in the kitchen. Her twins are playing in the hall. It is time for their next meal. One twin has learned how to walk before the other twin, and so, walks across the hall to drink his glass of milk. Frustrated at his efforts to walk, the second twin cries out to his mother. The mother immediately rushes to lift him up and give him his glass of milk. She knows that the first child does not need her help, but the second one does.
Shri Krishna says that for people who are still in stuck in the material world, who cannot renounce it in order to gain knowledge about the eternal essence, do have a shot at liberation. This can only happen by taking refuge in Ishvara. But this is no ordinary kind of refuge. It is sarve bhavena, it is wholehearted surrender, also known as sharanaagati. We cannot partially take refuge in Ishvara and also take refuge in material entities such as wealth, power and influence. We cannot hedge our bets in this manner. It has to be complete surrender to Ishvara.
So what is the result of sharanaagati? It is the grace, the prasaada, of Ishvara. It is like the mother automatically lifting the child, without any effort of the child. This grace removes all impurities from the mind, resulting in supreme peace, parama shaanti. We stop worrying about our food, clothing and shelter, since we realize it was always in the hands of Ishvara. We simply carry on performing our duty. In time, through the grace of Ishvara, the seeker attains the eternal abode, the shaashvata sthaanam of Ishvara, which is liberation from all sorrow.
Friday, July 19, 2013
Bhagavad Gita Verse 61, Chapter 18
eeshavaraha sarvabhootaanaam hriddesherjuna tishthati |
bhraamayansarvabhootaani yantraroodhaani maayayaa || 61 ||
Ishvara is seated in the hearts of all beings, O Arjuna, spinning all beings mounted on a machine by maaya.
eeshavaraha : Ishvara
sarvabhootaanaam : in all beings
hriddeshe : in the hearts
arjuna : O Arjuna
tishthati : seated
bhraamayan : spinning
sarvabhootaani : all beings
yantraroodhaani : mounted on a machine
maayayaa : by maaya
Quake was one of the first wildly successful multiplayer video games. Any person could participate in the video game as long as they were connected to the Internet. Players were placed in a virtual world where they could form teams with other players from across the world. Players would win points for shooting a member of the opposing team, and lose points if they would get shot. The creator of the Quake game had no influence on the outcome of the game, other than setting the rules of the game when it was created.
Shri Krishna says that the universe is like a gigantic video game set in motion by Ishvara. This video game is maayaa, also known as Prakriti, which is comprised of the three gunaas. By itself, maaya is insentient, it cannot do anything on its own. The eternal essence reflected in maaya adds sentience to maaya, it injects life into maaya by becoming the individual soul, the jeeva. In this way, each jeeva loses its connection with the eternal essence, and is stuck in this massive machine, this massive video game known as maaya.
So then, how can the jeeva liberate itself from this never ending video game of maaya? Does the jeeva have a chance? Is there any such thing as free will, or are we just slaves of maaya? The clue lies in the fact that maaya is subservient to Ishvara. If we only rely on maaya, if we only spend our lives attached to the material world, we will never have a chance at liberation. But if we direct our efforts towards knowing the true nature of Ishvara, towards contacting Ishvara, there may be a shot at liberation. Fortunately, he is not in some remote heaven, he is seated within us. How should we approach him? This is taken up next.
bhraamayansarvabhootaani yantraroodhaani maayayaa || 61 ||
Ishvara is seated in the hearts of all beings, O Arjuna, spinning all beings mounted on a machine by maaya.
eeshavaraha : Ishvara
sarvabhootaanaam : in all beings
hriddeshe : in the hearts
arjuna : O Arjuna
tishthati : seated
bhraamayan : spinning
sarvabhootaani : all beings
yantraroodhaani : mounted on a machine
maayayaa : by maaya
Quake was one of the first wildly successful multiplayer video games. Any person could participate in the video game as long as they were connected to the Internet. Players were placed in a virtual world where they could form teams with other players from across the world. Players would win points for shooting a member of the opposing team, and lose points if they would get shot. The creator of the Quake game had no influence on the outcome of the game, other than setting the rules of the game when it was created.
Shri Krishna says that the universe is like a gigantic video game set in motion by Ishvara. This video game is maayaa, also known as Prakriti, which is comprised of the three gunaas. By itself, maaya is insentient, it cannot do anything on its own. The eternal essence reflected in maaya adds sentience to maaya, it injects life into maaya by becoming the individual soul, the jeeva. In this way, each jeeva loses its connection with the eternal essence, and is stuck in this massive machine, this massive video game known as maaya.
So then, how can the jeeva liberate itself from this never ending video game of maaya? Does the jeeva have a chance? Is there any such thing as free will, or are we just slaves of maaya? The clue lies in the fact that maaya is subservient to Ishvara. If we only rely on maaya, if we only spend our lives attached to the material world, we will never have a chance at liberation. But if we direct our efforts towards knowing the true nature of Ishvara, towards contacting Ishvara, there may be a shot at liberation. Fortunately, he is not in some remote heaven, he is seated within us. How should we approach him? This is taken up next.
Thursday, July 18, 2013
Bhagavad Gita Verse 60, Chapter 18
svabhaavajena kaunteya nibaddhaha svena karmanaa |
kartum nechhasi yanmohaatkarishyasyavashopi tat || 60 ||
Being bound by your own duty arising out of your nature, O Kaunteya, you will helplessly do that which you do not want to do now, due to delusion.
svabhaavajena : arising out of nature
kaunteya : O Kaunteya
nibaddhaha : being bound
svena : own
karmanaa : duty
kartum : do
na : do not
ichhasi : want
yat : which
mohaat : delusion
karishyasi : do
avashaha : helpless
api : certainly
tat : that
As Sant Jnyaneshwar says in his commentary, it is impossible for the westward current in a river to flow eastward, and a seed planted in fertile land to not germinate. There are other such examples in the world which illustrate the impossibility of suppressing one's own natural tendencies. Bookies that are sentenced to prison start operating gambling dens inside the prison itself. Unethical businessmen who get elected into political office sell election seats to the highest bidder.
Shri Krishna continues to convince Arjuna that the decision to quit the war will not work. Arjuna is the perfect embodiment of a kshatriya, a warrior, possessing all the qualities listed earlier in the chapter. Quitting the war would temporarily have suppressed his fighter instinct, but only temporarily. In due course of time, the force of his vaasanaas, the force of his mental impressions would have impelled him to fight the war he had fled. Worse still, shutting off his fighter instincts through coercion would have driven him to insanity.
Arjuna would probably have been convinced about the need to fight the war, since it was clear that he could not walk away from fulfilling his duty, and that he could not forcefully choke his inherent warrior instincts. If we were to take this argument to its conclusion, it means that we are helpless under the influence of our natural tendencies. But there has to be way out of this, otherwise there is no scope for liberation. Shri Krishna answers this doubt through an illustration in the next shloka.
kartum nechhasi yanmohaatkarishyasyavashopi tat || 60 ||
Being bound by your own duty arising out of your nature, O Kaunteya, you will helplessly do that which you do not want to do now, due to delusion.
svabhaavajena : arising out of nature
kaunteya : O Kaunteya
nibaddhaha : being bound
svena : own
karmanaa : duty
kartum : do
na : do not
ichhasi : want
yat : which
mohaat : delusion
karishyasi : do
avashaha : helpless
api : certainly
tat : that
As Sant Jnyaneshwar says in his commentary, it is impossible for the westward current in a river to flow eastward, and a seed planted in fertile land to not germinate. There are other such examples in the world which illustrate the impossibility of suppressing one's own natural tendencies. Bookies that are sentenced to prison start operating gambling dens inside the prison itself. Unethical businessmen who get elected into political office sell election seats to the highest bidder.
Shri Krishna continues to convince Arjuna that the decision to quit the war will not work. Arjuna is the perfect embodiment of a kshatriya, a warrior, possessing all the qualities listed earlier in the chapter. Quitting the war would temporarily have suppressed his fighter instinct, but only temporarily. In due course of time, the force of his vaasanaas, the force of his mental impressions would have impelled him to fight the war he had fled. Worse still, shutting off his fighter instincts through coercion would have driven him to insanity.
Arjuna would probably have been convinced about the need to fight the war, since it was clear that he could not walk away from fulfilling his duty, and that he could not forcefully choke his inherent warrior instincts. If we were to take this argument to its conclusion, it means that we are helpless under the influence of our natural tendencies. But there has to be way out of this, otherwise there is no scope for liberation. Shri Krishna answers this doubt through an illustration in the next shloka.
Wednesday, July 17, 2013
Bhagavad Gita Verse 59, Chapter 18
yadahankaaramaashritya na yotsya iti manyase |
mithyaisha vyavasaayaste prakritistvaam niyokshati || 59 ||
Relying on that egoism, you think - I will not fight. This determination of yours is wrong. Your nature will compel you.
yat : that
ahankaaram : egoism
aashritya : relying
na : not
yotsye : fight
iti : in this manner
manyase : think
mithyaa : wrong
esha : this
vyavasaayaha : determination
te : your
prakritihi : nature
tvaam : you
niyokshati : compel
Right at the beginning of the Mahaabhaarata war, when Arjuna asked Shri Krishna whether to fight or not, Shri Krishna could have given the answer right away. But he decided to deliver the discourse of the Gita instead, not just for Arjuna’s benefit but for the benefit of all future seekers. Having done so, he now vehemently points out the flaw in Arjuna’s decision. He says, in crystal clear language, that the decision to not fight is wrong. It is purely ego-driven, and not in line with Arjuna’s duty as a warrior.
In our personal experience, we come across stories of children who were misfits in their families and communities simply because their prakriti, their nature, their samskaaraas, were completely different. A family of doctors cannot get along with their son because he wants to become a musician. A family of traders is upset because their daughter wants to join the government civil service. Such conflict is a cause of endless frustration for families across the board, and there is no easy solution, because it is hard to change one’s mental makeup.
Why do parents want to foist its career path onto their children? It is purely due to ego. Parents have a strong sense of mine-ness with regards to their children. They prefer not to think of their children as independent entities. The egos of parents derive strength from this sense of mine-ness, and insist that they have the power to reshape the destiny of their children. Similarly, Arjuna also assumed that he could override his nature as a warrior, and become a monk. Shri Krishna reminded him that his inherent nature as a warrior would compel him to fight, and that he should reconsider his decision.
mithyaisha vyavasaayaste prakritistvaam niyokshati || 59 ||
Relying on that egoism, you think - I will not fight. This determination of yours is wrong. Your nature will compel you.
yat : that
ahankaaram : egoism
aashritya : relying
na : not
yotsye : fight
iti : in this manner
manyase : think
mithyaa : wrong
esha : this
vyavasaayaha : determination
te : your
prakritihi : nature
tvaam : you
niyokshati : compel
Right at the beginning of the Mahaabhaarata war, when Arjuna asked Shri Krishna whether to fight or not, Shri Krishna could have given the answer right away. But he decided to deliver the discourse of the Gita instead, not just for Arjuna’s benefit but for the benefit of all future seekers. Having done so, he now vehemently points out the flaw in Arjuna’s decision. He says, in crystal clear language, that the decision to not fight is wrong. It is purely ego-driven, and not in line with Arjuna’s duty as a warrior.
In our personal experience, we come across stories of children who were misfits in their families and communities simply because their prakriti, their nature, their samskaaraas, were completely different. A family of doctors cannot get along with their son because he wants to become a musician. A family of traders is upset because their daughter wants to join the government civil service. Such conflict is a cause of endless frustration for families across the board, and there is no easy solution, because it is hard to change one’s mental makeup.
Why do parents want to foist its career path onto their children? It is purely due to ego. Parents have a strong sense of mine-ness with regards to their children. They prefer not to think of their children as independent entities. The egos of parents derive strength from this sense of mine-ness, and insist that they have the power to reshape the destiny of their children. Similarly, Arjuna also assumed that he could override his nature as a warrior, and become a monk. Shri Krishna reminded him that his inherent nature as a warrior would compel him to fight, and that he should reconsider his decision.
Tuesday, July 16, 2013
Bhagavad Gita Verse 58, Chapter 18
macchitaha sarvadurguni matprasaadaattarishyasi |
atha chettvamahankaaraanna shrosyasi vinamksyasi || 58 ||
With your mind fixed on me, you will overcome all challenges through my grace. However, if you do not listen out of egoism, you shall be destroyed.
macchitaha : mind fixed on me
sarvadurguni : all challenges
matprasaadaat : through my grace
tarishyasi : overcome
atha : but
chet : however
tvam : you
ahankaaraat : out of egoism
na : not
shrosyasi : listen
vinamksyasi : destroyed
We notice a sudden shift in Shri Krishna’s tone here. Having completed the Gita discourse, he wants to bring Arjuna back to solving his original dilemma, whether to fight in a battle against his kinsmen, or whether to flee the battlefield and live the life of a monk. In the first chapter, we saw that Arjuna had completely broken down due to this dilemma, and had accepted Shri Krishna as his teacher to resolve it. Furthermore, at several points in the Gita discourse, Arjuna had asked questions that indicated his desire to flee the battlefield, rather than fight.
As the discourse came to its conclusion, Shri Krishna wanted to clearly point out to Arjuna that observing his duty as a warrior was the solution to his dilemma. This also meant that he had to stop listening to his ego, and listen to Ishvara. In fact, he had to completely submit himself to Ishvara’s will, by fixing his mind or chitta on Ishvara, and accepting the results of all actions as praasaada, a gift from Ishvara. Shri Krishna promised Arjuna that he will overcome all durguna, all challenges, if he performed his duty in this fashion.
However, like Arjuna, most of us harbour extremely strong egos, that have become hardened over the course of our life, and probably, of several lives. We have strong attachments, strong likes and dislikes that can cloud our thinking, just like strong attachment to family clouded Arjuna’s thinking. Only a qualified teacher, a guru, can raise us from the level of ego-driven living, and guide us towards the path of selfless service. Following the command of the ego can only lead us to vinaasha or destruction in the form of entrenchment in the material world.
atha chettvamahankaaraanna shrosyasi vinamksyasi || 58 ||
With your mind fixed on me, you will overcome all challenges through my grace. However, if you do not listen out of egoism, you shall be destroyed.
macchitaha : mind fixed on me
sarvadurguni : all challenges
matprasaadaat : through my grace
tarishyasi : overcome
atha : but
chet : however
tvam : you
ahankaaraat : out of egoism
na : not
shrosyasi : listen
vinamksyasi : destroyed
We notice a sudden shift in Shri Krishna’s tone here. Having completed the Gita discourse, he wants to bring Arjuna back to solving his original dilemma, whether to fight in a battle against his kinsmen, or whether to flee the battlefield and live the life of a monk. In the first chapter, we saw that Arjuna had completely broken down due to this dilemma, and had accepted Shri Krishna as his teacher to resolve it. Furthermore, at several points in the Gita discourse, Arjuna had asked questions that indicated his desire to flee the battlefield, rather than fight.
As the discourse came to its conclusion, Shri Krishna wanted to clearly point out to Arjuna that observing his duty as a warrior was the solution to his dilemma. This also meant that he had to stop listening to his ego, and listen to Ishvara. In fact, he had to completely submit himself to Ishvara’s will, by fixing his mind or chitta on Ishvara, and accepting the results of all actions as praasaada, a gift from Ishvara. Shri Krishna promised Arjuna that he will overcome all durguna, all challenges, if he performed his duty in this fashion.
However, like Arjuna, most of us harbour extremely strong egos, that have become hardened over the course of our life, and probably, of several lives. We have strong attachments, strong likes and dislikes that can cloud our thinking, just like strong attachment to family clouded Arjuna’s thinking. Only a qualified teacher, a guru, can raise us from the level of ego-driven living, and guide us towards the path of selfless service. Following the command of the ego can only lead us to vinaasha or destruction in the form of entrenchment in the material world.
Monday, July 15, 2013
Bhagavad Gita Verse 57, Chapter 18
chetasaa sarvakarmaani mayi sanyasya matparaha |
buddhiyogaamupaashritya macchitaha satatam bhava || 57 ||
Mentally surrender all actions to me, designate me as the supreme goal, fix your mind on me by depending upon the yoga of intellect.
chetasaa : mentally
sarvakarmaani : all actions
mayi : to me
sanyasya : surrender
matparaha : me as supreme goal
buddhiyogam : yoga of intellect
upaashritya : depending upon
macchitaha : mind fixed on me
satatam : always
bhava : make
Shri Krishna summarizes karma yoga and bhakti yoga in this shloka. As we saw in the previous shloka, we need to continue performing our duty, and not to worry too much if we inadvertently perform a prohibited action, and to consider Ishvara as the one and only one aashraya, the ultimate refuge. How does this actually work in practice? A step by step approach towards karma yoga and bhakti yoga is enumerated in this shloka for the convenience of the seeker.
First, the seeker should fix Ishvara as his ultimate goal. This is mat paraha, one who is completely oriented towards Ishvara. Next, such a seeker should surrender all his actions to Ishvara. In the ninth chapter, Shri Krishna had said - whatever you do, whatever you consume, whatever you offer or donate, and whatever penance you perform, submit it to me. This is sarvakarmaani sanyasya. Nothing is done for selfish ends such as wealth, power, position, vanity and so on. All is done for Ishvara only.
Now, when the seeker faces challenges in life, he needs to have a method to deal with them. Equanimity is the answer. All actions are performed with full awareness and knowledge, as an offering to Ishvara. No action is perform haphazardly. Once the action is complete, the seeker should neither be attached to success, nor to failure. Such an attitude will only develop as a result of accepting every object, person or situation encountered in life as a gift or a praasada from Ishvara. This is buddhi yoga, as described in the second chapter.
buddhiyogaamupaashritya macchitaha satatam bhava || 57 ||
Mentally surrender all actions to me, designate me as the supreme goal, fix your mind on me by depending upon the yoga of intellect.
chetasaa : mentally
sarvakarmaani : all actions
mayi : to me
sanyasya : surrender
matparaha : me as supreme goal
buddhiyogam : yoga of intellect
upaashritya : depending upon
macchitaha : mind fixed on me
satatam : always
bhava : make
Shri Krishna summarizes karma yoga and bhakti yoga in this shloka. As we saw in the previous shloka, we need to continue performing our duty, and not to worry too much if we inadvertently perform a prohibited action, and to consider Ishvara as the one and only one aashraya, the ultimate refuge. How does this actually work in practice? A step by step approach towards karma yoga and bhakti yoga is enumerated in this shloka for the convenience of the seeker.
First, the seeker should fix Ishvara as his ultimate goal. This is mat paraha, one who is completely oriented towards Ishvara. Next, such a seeker should surrender all his actions to Ishvara. In the ninth chapter, Shri Krishna had said - whatever you do, whatever you consume, whatever you offer or donate, and whatever penance you perform, submit it to me. This is sarvakarmaani sanyasya. Nothing is done for selfish ends such as wealth, power, position, vanity and so on. All is done for Ishvara only.
Now, when the seeker faces challenges in life, he needs to have a method to deal with them. Equanimity is the answer. All actions are performed with full awareness and knowledge, as an offering to Ishvara. No action is perform haphazardly. Once the action is complete, the seeker should neither be attached to success, nor to failure. Such an attitude will only develop as a result of accepting every object, person or situation encountered in life as a gift or a praasada from Ishvara. This is buddhi yoga, as described in the second chapter.
Sunday, July 14, 2013
Bhagavad Gita Verse 56, Chapter 18
sarvakarmaanyapi sadaa kurvaano madvyapaashrayaha |
matprasaadaadavaapnoti shaashvatam padamavyayam || 56 ||
Always engaging even in all actions, one who considers me as his refuge, through my grace attains that eternal, imperishable state.
sarvakarmaani : all actions
api : even
sadaa : always
kurvaanaha : engaging
madvyapaashrayaha : one to whom I am the refuge
matprasaadaat : through my grace
avaapnoti : attains
shaashvatam : eternal
padam : state
avyayam : imperishable
Arjuna, after having heard the final message of the Gita discourse, would probably have had felt quite dejected and sad, like many of us. Unless one gave up all actions, took up a life of a monk, lived in a secluded place and contemplated constantly upon the eternal essence, liberation is not possible. How many of us, who are currently quite entrenched in the world, can see ourselves taking up a path of monkhood? It is next to impossible. We may begin to think that the Gita is not for us.
Anticipating this frustration, Shri Krishna brought the discourse back to Arjuna's level, as it were. Arjuna, like us, was not in a state to renounce his actions and retire to a state of monkhood. Shri Krishna reassured Arjuna that liberation is absolutely possible for such people. It is because of one key point. Whether one continues to act in this world, or takes up renunciation, liberation is entirely up to the grace of Ishvara. We can make all the preparations we want to fall asleep, but ultimately, whether or not we fall asleep is not in our hands.
So then, having known this, Arjuna, who had temporarily given up hope of attaining the shaashvata avyaya padam, the eternal and imperishable state of liberation, regained his interest in the discourse. Shri Krishna now began winding up the entire Gita, by summarizing its key aspects from a very practical standpoint. The simple practical advice given here is to continue performing our duty, not to worry too much if we inadvertently perform a prohibited action, and to consider Ishvara as the one and only one aashraya, the ultimate refuge.
matprasaadaadavaapnoti shaashvatam padamavyayam || 56 ||
Always engaging even in all actions, one who considers me as his refuge, through my grace attains that eternal, imperishable state.
sarvakarmaani : all actions
api : even
sadaa : always
kurvaanaha : engaging
madvyapaashrayaha : one to whom I am the refuge
matprasaadaat : through my grace
avaapnoti : attains
shaashvatam : eternal
padam : state
avyayam : imperishable
Arjuna, after having heard the final message of the Gita discourse, would probably have had felt quite dejected and sad, like many of us. Unless one gave up all actions, took up a life of a monk, lived in a secluded place and contemplated constantly upon the eternal essence, liberation is not possible. How many of us, who are currently quite entrenched in the world, can see ourselves taking up a path of monkhood? It is next to impossible. We may begin to think that the Gita is not for us.
Anticipating this frustration, Shri Krishna brought the discourse back to Arjuna's level, as it were. Arjuna, like us, was not in a state to renounce his actions and retire to a state of monkhood. Shri Krishna reassured Arjuna that liberation is absolutely possible for such people. It is because of one key point. Whether one continues to act in this world, or takes up renunciation, liberation is entirely up to the grace of Ishvara. We can make all the preparations we want to fall asleep, but ultimately, whether or not we fall asleep is not in our hands.
So then, having known this, Arjuna, who had temporarily given up hope of attaining the shaashvata avyaya padam, the eternal and imperishable state of liberation, regained his interest in the discourse. Shri Krishna now began winding up the entire Gita, by summarizing its key aspects from a very practical standpoint. The simple practical advice given here is to continue performing our duty, not to worry too much if we inadvertently perform a prohibited action, and to consider Ishvara as the one and only one aashraya, the ultimate refuge.
Saturday, July 13, 2013
Bhagavad Gita Verse 55, Chapter 18
bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattvataha |
tato maam tattvato jnyaatvaa vishate tadanantaram || 55 ||
Through devotion he knows me in essence, what I am and who I am. Then, having known me in essence, he enters into me immediately.
bhaktyaa : through devotion
maam : me
abhijaanaati : knows
yaavaan : what I am
yaha : who
cha : and
asmi : I am
tattvataha : in essence
tataha : then
maam : me
tattvataha : in essence
jnyaatvaa : known
vishate : enters into me
tadanantaram : immediately
Shri Krishna describes the final stage, the ultimate goal, of the sanyaasi in the shloka. So far, the monk only had a conceptual understanding of Ishvara's true nature. But, when his devotion to Ishvara reached its peak, when his individuality has been destroyed, when he sees Ishvara as his own self and not someone standing outside of him, he understand what Ishvara is in his essence. When that happens, his identity merges with Ishvara’s identity. He enters, he merges into Ishvara. Knowing Ishvara in essence and merging into Ishvara are the same.
So then, this is true jnyaana, true knowledge. Shri Shankaraachaarya describes this pure understanding of Ishvara as one without a second, absolute, awareness, birthless, ageless, immortal, fearless and deathless. This is the meaning of the word yaha, meaning who I am, in the shloka. The word yaavaan, what I am, refers to the differences in Ishvara creates by his upaadhis, by his maaya. The ability to arrive at this distinction is the culmination of the seeker’s efforts towards chitta shuddi, towards purifying his mind.
Now, what is the connection here between devotion and knowledge, between bhakti and jnyaana? It is said that jnyaana is the fruit of bhakti. When bhakti ripes, jnyaana arises. Bhakti cleanses the mind of all its impurities, and consequently, removes the sense of separation or individuality between the seeker and the world. The seeker, having understood that his self and Ishvara's self are one and the same, having understood the "asi" in "tat tvam asi", "you are that", he merges into Ishvara. The highest teaching of the Gita has been concluded with this shloka.
tato maam tattvato jnyaatvaa vishate tadanantaram || 55 ||
Through devotion he knows me in essence, what I am and who I am. Then, having known me in essence, he enters into me immediately.
bhaktyaa : through devotion
maam : me
abhijaanaati : knows
yaavaan : what I am
yaha : who
cha : and
asmi : I am
tattvataha : in essence
tataha : then
maam : me
tattvataha : in essence
jnyaatvaa : known
vishate : enters into me
tadanantaram : immediately
Shri Krishna describes the final stage, the ultimate goal, of the sanyaasi in the shloka. So far, the monk only had a conceptual understanding of Ishvara's true nature. But, when his devotion to Ishvara reached its peak, when his individuality has been destroyed, when he sees Ishvara as his own self and not someone standing outside of him, he understand what Ishvara is in his essence. When that happens, his identity merges with Ishvara’s identity. He enters, he merges into Ishvara. Knowing Ishvara in essence and merging into Ishvara are the same.
So then, this is true jnyaana, true knowledge. Shri Shankaraachaarya describes this pure understanding of Ishvara as one without a second, absolute, awareness, birthless, ageless, immortal, fearless and deathless. This is the meaning of the word yaha, meaning who I am, in the shloka. The word yaavaan, what I am, refers to the differences in Ishvara creates by his upaadhis, by his maaya. The ability to arrive at this distinction is the culmination of the seeker’s efforts towards chitta shuddi, towards purifying his mind.
Now, what is the connection here between devotion and knowledge, between bhakti and jnyaana? It is said that jnyaana is the fruit of bhakti. When bhakti ripes, jnyaana arises. Bhakti cleanses the mind of all its impurities, and consequently, removes the sense of separation or individuality between the seeker and the world. The seeker, having understood that his self and Ishvara's self are one and the same, having understood the "asi" in "tat tvam asi", "you are that", he merges into Ishvara. The highest teaching of the Gita has been concluded with this shloka.
Friday, July 12, 2013
Bhagavad Gita Verse 54, Chapter 18
brahmabhootaha prasannaatmaa nashochati na kaankshati |
samaha sarveshu bhooteshu madbhaktim labhate paraam || 54 ||
One who has become the eternal essence, who has attained the joyful self, does not grieve nor desire. Equanimous towards all beings, he attains supreme devotion to me.
brahmabhootaha : one who has become the eternal essence
prasannaatmaa : attained the joyful self
na : not
shochati : grieve
na : not
kaankshati : desire
samaha : equanimous
sarveshu : towards all
bhooteshu : beings
madbhaktim : devotion to me
labhate : attains
paraam : supreme
Having described the duties of a monk or a sanyaasi in the previous three shlokas, Shri Krishna explains the result of assiduously following those duties. The monk develops supreme devotion, paraa bhakti, towards Ishvara. As the monk decreases his involvement in the material world, makes his mind pure, his devotion towards Ishvara starts to increase. The culmination of this devotion is complete equanimity towards everyone and everything. He sees everyone’s joy as his joy, and everyone’s sorrow as his sorrow. He feels fulfilled in himself, therefore he has no desire for anything new, or no grief for anything that he does not have. Only joy remains.
From the standpoint of Vedanta, the first six chapters of the Gita covered the analysis of "tvam", the individual. Starting with karma yoga, then the purification of mind, then the study of scriptures, followed by taking up renunciation of all actions or monkhood, the seeker comes to know himself as the pure self, as distinct from his body and mind, which are products of maaya. But so long as he sees even a tinge of difference between his self and the world, that tinge of difference will eventually bring back raaga and dvesha, like and dislike. Therefore, he also needs to conduct analysis on the "tat", which is Ishvara.
Analysis of Ishvara, knowing Ishvara in essence, was the topic of the chapters seven to twelve in the Gita. The seeker realizes that Ishvara creates, supports and destroys the world, through his power known as maaya. Maaya has the power to cover the true nature of Ishvara, and project a world of dazzling name and form. But, by listing Ishvara’s vibhootis, and by eventually describing his universal form, Shri Krishna informs the seeker that Ishvara also, like the self, is distinct from the universal body and the universal mind. All that the seeker needs to do is to see the oneness between his pure self and Ishvara’s pure self, distinct from all effects of maaya.
samaha sarveshu bhooteshu madbhaktim labhate paraam || 54 ||
One who has become the eternal essence, who has attained the joyful self, does not grieve nor desire. Equanimous towards all beings, he attains supreme devotion to me.
brahmabhootaha : one who has become the eternal essence
prasannaatmaa : attained the joyful self
na : not
shochati : grieve
na : not
kaankshati : desire
samaha : equanimous
sarveshu : towards all
bhooteshu : beings
madbhaktim : devotion to me
labhate : attains
paraam : supreme
Having described the duties of a monk or a sanyaasi in the previous three shlokas, Shri Krishna explains the result of assiduously following those duties. The monk develops supreme devotion, paraa bhakti, towards Ishvara. As the monk decreases his involvement in the material world, makes his mind pure, his devotion towards Ishvara starts to increase. The culmination of this devotion is complete equanimity towards everyone and everything. He sees everyone’s joy as his joy, and everyone’s sorrow as his sorrow. He feels fulfilled in himself, therefore he has no desire for anything new, or no grief for anything that he does not have. Only joy remains.
From the standpoint of Vedanta, the first six chapters of the Gita covered the analysis of "tvam", the individual. Starting with karma yoga, then the purification of mind, then the study of scriptures, followed by taking up renunciation of all actions or monkhood, the seeker comes to know himself as the pure self, as distinct from his body and mind, which are products of maaya. But so long as he sees even a tinge of difference between his self and the world, that tinge of difference will eventually bring back raaga and dvesha, like and dislike. Therefore, he also needs to conduct analysis on the "tat", which is Ishvara.
Analysis of Ishvara, knowing Ishvara in essence, was the topic of the chapters seven to twelve in the Gita. The seeker realizes that Ishvara creates, supports and destroys the world, through his power known as maaya. Maaya has the power to cover the true nature of Ishvara, and project a world of dazzling name and form. But, by listing Ishvara’s vibhootis, and by eventually describing his universal form, Shri Krishna informs the seeker that Ishvara also, like the self, is distinct from the universal body and the universal mind. All that the seeker needs to do is to see the oneness between his pure self and Ishvara’s pure self, distinct from all effects of maaya.
Thursday, July 11, 2013
Bhagavad Gita Verse 53, Chapter 18
ahankaaram balam darpam kaamam krodham parigraham |
vimuchya nirmamaha shaanto brahmabhooyaaya kalpate || 53 ||
On who has given up egoism, force, arrogance, desire, anger, possessions, free from mineness, and serene, is fit for becoming the eternal essence.
ahankaaram : egoism
balam : force
darpam : arrogance
kaamam : desire
krodham : anger
parigraham : possessions
vimuchya : given up
nirmamaha : free from mineness
shaantaha : serene
brahmabhooyaaya : becoming the eternal essence
kalpate : is fit
When the monk has decided to focus on contemplation upon the self, he should take care to not harbour tendencies or traits that are remnants of life in the material world. Shri Krishna enumerates those traits in this shloka, beginning with ahankaara or egoism. Egoism refers to the notion of I-ness in anything that is in the realm of Prakriti. For most people, their body is their self. For some others, it is the intellect. Even if these are temporary, they will become obstacles in meditation. A similar obstacle is the sense of mine-ness or mamataa.
Kaama refers to desire and passion, and balam or force refers to power of desire and passion. If these is are not checked, then the mind will always rush towards some object or the other, and do so with an intensity that is hard to control. Darpam is arrogance, which makes one feel that he is above others, and therefore, can do whatever he wants. This will prevent the monk from following a strict regimen of meditation. Another obstacle in meditation is parigrah, the sense of possessing or hoarding things, which can distract the monk from pursuing his path.
Ultimately, when the monk has done his best to remove all notions of I and mine from his mind, ensured that his surroundings are calm and free of distractions, ensured that likes and dislikes are conquered, convinced himself that the world is nothing but a collection of names and forms, he gets the wonderful reward in the form of serenity or shaantihi. He recognizes his true self as the shuddha saakshi, the pure witness, free from identification from the mind or body. He is now ready for resting in, which is the same as becoming, the eternal essence, brahman.
vimuchya nirmamaha shaanto brahmabhooyaaya kalpate || 53 ||
On who has given up egoism, force, arrogance, desire, anger, possessions, free from mineness, and serene, is fit for becoming the eternal essence.
ahankaaram : egoism
balam : force
darpam : arrogance
kaamam : desire
krodham : anger
parigraham : possessions
vimuchya : given up
nirmamaha : free from mineness
shaantaha : serene
brahmabhooyaaya : becoming the eternal essence
kalpate : is fit
When the monk has decided to focus on contemplation upon the self, he should take care to not harbour tendencies or traits that are remnants of life in the material world. Shri Krishna enumerates those traits in this shloka, beginning with ahankaara or egoism. Egoism refers to the notion of I-ness in anything that is in the realm of Prakriti. For most people, their body is their self. For some others, it is the intellect. Even if these are temporary, they will become obstacles in meditation. A similar obstacle is the sense of mine-ness or mamataa.
Kaama refers to desire and passion, and balam or force refers to power of desire and passion. If these is are not checked, then the mind will always rush towards some object or the other, and do so with an intensity that is hard to control. Darpam is arrogance, which makes one feel that he is above others, and therefore, can do whatever he wants. This will prevent the monk from following a strict regimen of meditation. Another obstacle in meditation is parigrah, the sense of possessing or hoarding things, which can distract the monk from pursuing his path.
Ultimately, when the monk has done his best to remove all notions of I and mine from his mind, ensured that his surroundings are calm and free of distractions, ensured that likes and dislikes are conquered, convinced himself that the world is nothing but a collection of names and forms, he gets the wonderful reward in the form of serenity or shaantihi. He recognizes his true self as the shuddha saakshi, the pure witness, free from identification from the mind or body. He is now ready for resting in, which is the same as becoming, the eternal essence, brahman.
Wednesday, July 10, 2013
Bhagavad Gita Verse 52, Chapter 18
viviktasevee laghvaashee yatavaakkaayamaanasaha |
dhyaanayogaparo nityam vairaagyam samupaashritaha || 52 ||
One who stays in seclusion, eats very little, regulates speech, body and mind, considers meditation as supreme, fully possessed of dispassion.
viviktasevee : staying in seclusion
laghvaashee : eating very little
yatavaakkaayamaanasaha : regulating speech, body and mind
dhyaanayogaparaha : to whom meditation is considered supreme
nityam : ever
vairaagyam : dispassion
samupaashritaha : fully possessed
Shri Krishna continues describing the lifestyle of a sanyaasi, a monk or a renunciate, which is a recap of ideas covered in the sixth chapter. He says that such a monk like places that are vivikta, meaning isolated, solitary, away from the hustle and bustle of daily life. Such places are conducive for contemplation, since they do not have too many distractions. He is also laghvaashee, eating only the quantity of nutritious food necessary to sustain the body. Eating heavy meals causes drowsiness in the short term, and health problems in the long term.
Now even if the mind is placed in quiet surroundings, it will generate thoughts that will eventually result in actions of the body, or in speech. By regulating physical actions and speech, the monk will be able to regulate his mind as well. The end result of all this regulation is two fold. He will be able to fix his mind on the self, which is dhyaana, and will be able to contemplate upon the nature of the self, which is yoga. The nature of the self was expounded in the second chapter to be infinite, indestructible and so on.
The quality of dispassion or vairagyam comes up again in this shloka. In the last shloka, it was implicitly mentioned as absence of raaha and dvesha, like and dislike. The level of vairagya cultivated by the monk, however, is much greater than that which is harboured by seekers in early stages of spiritual practice. The monk has rid himself of even a tinge of belief that there is any real happiness to be found in the material world. He is samupaashritaha, fully possessed of the conviction that the self alone is worth pursuing, nothing else.
dhyaanayogaparo nityam vairaagyam samupaashritaha || 52 ||
One who stays in seclusion, eats very little, regulates speech, body and mind, considers meditation as supreme, fully possessed of dispassion.
viviktasevee : staying in seclusion
laghvaashee : eating very little
yatavaakkaayamaanasaha : regulating speech, body and mind
dhyaanayogaparaha : to whom meditation is considered supreme
nityam : ever
vairaagyam : dispassion
samupaashritaha : fully possessed
Shri Krishna continues describing the lifestyle of a sanyaasi, a monk or a renunciate, which is a recap of ideas covered in the sixth chapter. He says that such a monk like places that are vivikta, meaning isolated, solitary, away from the hustle and bustle of daily life. Such places are conducive for contemplation, since they do not have too many distractions. He is also laghvaashee, eating only the quantity of nutritious food necessary to sustain the body. Eating heavy meals causes drowsiness in the short term, and health problems in the long term.
Now even if the mind is placed in quiet surroundings, it will generate thoughts that will eventually result in actions of the body, or in speech. By regulating physical actions and speech, the monk will be able to regulate his mind as well. The end result of all this regulation is two fold. He will be able to fix his mind on the self, which is dhyaana, and will be able to contemplate upon the nature of the self, which is yoga. The nature of the self was expounded in the second chapter to be infinite, indestructible and so on.
The quality of dispassion or vairagyam comes up again in this shloka. In the last shloka, it was implicitly mentioned as absence of raaha and dvesha, like and dislike. The level of vairagya cultivated by the monk, however, is much greater than that which is harboured by seekers in early stages of spiritual practice. The monk has rid himself of even a tinge of belief that there is any real happiness to be found in the material world. He is samupaashritaha, fully possessed of the conviction that the self alone is worth pursuing, nothing else.
Tuesday, July 9, 2013
Bhagavad Gita Verse 51, Chapter 18
buddhayaa vishuddhayaa yukto dhrityaatmaanam niyamya cha |
shabdaadeenvishayaamstyaktvaa raagadveshau vyudasya cha || 51 ||
Endowed with a pure intellect, and regulating oneself with fortitude, giving up sense objects beginning with sound, and eliminating like and dislike.
buddhayaa : with intellect
vishuddhayaa : pure
yuktaha : endowed
dhrityaa : with fortitude
aatmaanam : oneself
niyamya : regulating
cha : and
shabdaadeen : beginning with sound
vishayaan : sense objects
tyaktvaa : give up
raagadveshau : like and dislike
vyudasya : eliminating
cha : and
In this and the next two shlokas, Shri Krishna illustrates the lifestyle the monk who has entered the stage of sanyaasa or renunciation. The urge to perform a lot of physical actions is low for such a person, otherwise it is impossible for him to even enter a monastic life. Now, the focus shifts towards regulating the mind. Since the monk has already eliminated his strongest material desires, he has to focus on the ones that are weaker, with a view of completely eradicating them as well.
Such a sanyaasi has a buddhi or intellect which is vishuddha, extremely pure, free from any doubts and misconceptions about the nature of the material world. There is not even a trace of doubt about the existence of joy in inert objects. His dhriti or fortitude is saattvic, as we have seen earlier in the section on fortitude. He has complete mastery over his mind. He is able regulate his mind by his intellect, and prevent it from wandering into materialistic thoughts. Even if that does happen, his vision prevents those thoughts from causing desire. How is he able to do that?
This world is nothing but names and forms, and forms are comprised of five elements - space, air, fire, water and earth. Shabda adeen in this verse refers to these five elements. The sanyaasi is able to look at any object or person, see through the name and form, and understand that it is nothing but the five elements combined together. Realizing that any combination of these elements is nothing but Prakriti or matter, he is able to eliminate any sense of raaga or dvesha, like or dislike, towards that object or person.
shabdaadeenvishayaamstyaktvaa raagadveshau vyudasya cha || 51 ||
Endowed with a pure intellect, and regulating oneself with fortitude, giving up sense objects beginning with sound, and eliminating like and dislike.
buddhayaa : with intellect
vishuddhayaa : pure
yuktaha : endowed
dhrityaa : with fortitude
aatmaanam : oneself
niyamya : regulating
cha : and
shabdaadeen : beginning with sound
vishayaan : sense objects
tyaktvaa : give up
raagadveshau : like and dislike
vyudasya : eliminating
cha : and
In this and the next two shlokas, Shri Krishna illustrates the lifestyle the monk who has entered the stage of sanyaasa or renunciation. The urge to perform a lot of physical actions is low for such a person, otherwise it is impossible for him to even enter a monastic life. Now, the focus shifts towards regulating the mind. Since the monk has already eliminated his strongest material desires, he has to focus on the ones that are weaker, with a view of completely eradicating them as well.
Such a sanyaasi has a buddhi or intellect which is vishuddha, extremely pure, free from any doubts and misconceptions about the nature of the material world. There is not even a trace of doubt about the existence of joy in inert objects. His dhriti or fortitude is saattvic, as we have seen earlier in the section on fortitude. He has complete mastery over his mind. He is able regulate his mind by his intellect, and prevent it from wandering into materialistic thoughts. Even if that does happen, his vision prevents those thoughts from causing desire. How is he able to do that?
This world is nothing but names and forms, and forms are comprised of five elements - space, air, fire, water and earth. Shabda adeen in this verse refers to these five elements. The sanyaasi is able to look at any object or person, see through the name and form, and understand that it is nothing but the five elements combined together. Realizing that any combination of these elements is nothing but Prakriti or matter, he is able to eliminate any sense of raaga or dvesha, like or dislike, towards that object or person.
Monday, July 8, 2013
Bhagavad Gita Verse 50, Chapter 18
siddhim praapto yathaa brahma tathaapnoti nibodha me |
samaasenaiva kaunteya nishthaa jnyaanasya yaa paraa || 50 ||
How one who has attained perfection also undoubtedly achieves the eternal essence, learn from me in brief, O Kaunteya, that supreme devotion to knowledge.
siddhi : perfection
praaptaha : one attained
yathaa : how
brahma : eternal essence
tathaa : also
aapnoti : achieves
nibodha : learn
me : from me
samaasena : in brief
eva : undoubtedly
kaunteya : O Kaunteya
nishthaa : devotion
jnyaanasya : of knowledge
yaha : which
paraa : supreme
Shri Krishna now starts to recap the content from chapters five and six. Chapter three and four covered the topic of karma yoga, and how karma yoga gradually evolves into jnyaana yoga. Once the seeker has reduced his stock of desires, has purified his mind, and has gained knowledge about the aatmaa, the self, from a competent teacher, he then enters into the stage of sanyaasa, complete renunciation of action. Chapters five and six explain the process of entering into, and maturing of, the state of renunciation.
Siddhi here refers to the purification of mind obtained as a result of karma yoga. Jnyaana nishthaa, devotion to knowledge, also known as nidhidhyaasana or meditation, is the culmination of sanyaasa. If we ever wonder how monks spend most of their time, this is it. Besides doing the bare minimum needed to maintain the body, the monk is engaged in one and only one thing - constant contemplation, constant abidance upon the self.
For most of us, just contemplating on the self may seem a bit odd. How can such a seemingly mundane engagement result in liberation? So we need to remember that the self is already attained, there is no work that is needed to attain it. The only work that we have to do is to get rid of what is the no-self, in other words, purify our mind through karma and bhakti. Shri Krishna emphasizes this point by using the word nibodha, which means to know. There is nothing else that needs to be done in sanyaasa since it is the last stage of yoga.
samaasenaiva kaunteya nishthaa jnyaanasya yaa paraa || 50 ||
How one who has attained perfection also undoubtedly achieves the eternal essence, learn from me in brief, O Kaunteya, that supreme devotion to knowledge.
siddhi : perfection
praaptaha : one attained
yathaa : how
brahma : eternal essence
tathaa : also
aapnoti : achieves
nibodha : learn
me : from me
samaasena : in brief
eva : undoubtedly
kaunteya : O Kaunteya
nishthaa : devotion
jnyaanasya : of knowledge
yaha : which
paraa : supreme
Shri Krishna now starts to recap the content from chapters five and six. Chapter three and four covered the topic of karma yoga, and how karma yoga gradually evolves into jnyaana yoga. Once the seeker has reduced his stock of desires, has purified his mind, and has gained knowledge about the aatmaa, the self, from a competent teacher, he then enters into the stage of sanyaasa, complete renunciation of action. Chapters five and six explain the process of entering into, and maturing of, the state of renunciation.
Siddhi here refers to the purification of mind obtained as a result of karma yoga. Jnyaana nishthaa, devotion to knowledge, also known as nidhidhyaasana or meditation, is the culmination of sanyaasa. If we ever wonder how monks spend most of their time, this is it. Besides doing the bare minimum needed to maintain the body, the monk is engaged in one and only one thing - constant contemplation, constant abidance upon the self.
For most of us, just contemplating on the self may seem a bit odd. How can such a seemingly mundane engagement result in liberation? So we need to remember that the self is already attained, there is no work that is needed to attain it. The only work that we have to do is to get rid of what is the no-self, in other words, purify our mind through karma and bhakti. Shri Krishna emphasizes this point by using the word nibodha, which means to know. There is nothing else that needs to be done in sanyaasa since it is the last stage of yoga.
Sunday, July 7, 2013
Bhagavad Gita Verse 49, Chapter 18
asaktabuddhihi sarvatra jitaatmaa vigatasprihaa |
naishkarmyasiddhim paramaam sanyaasenaadhigachhati || 49 ||
One whose mind is unattached from all aspects, who is self controlled, from whom desires have departed, attains the supreme state of freedom from action by sanyaasa.
asaktabuddhihi : one with unattached mind
sarvatra : from all aspects
jitaatmaa : who is self controlled
vigatasprihaa : from whom desires have departed
naishkarmyasiddhim : state of freedom from action
paramaam : supreme
sanyaasena : by sanyaasa
adhigachhati : attains
Most government jobs, and even private sector jobs, come with a built in end date known as the retirement date, which signifies the culmination of career-related actions. Similarly, when we perform our duty observing the tenets of karma yoga, we will eventually reach a point where we are ready to move onto the next stage in the spiritual journey known as sanyaasa. The aashrama system in Indian culture appoints sanyaasa as the last aashrama, the last stage in life, where the individual should renounce all their duties and life a lifestle of a sanyaasi, a monk.
Shri Krishna lists three characteristics of a person who has reached the stage of sanyaasa or monkhood. His intellect is asakta, it is unattached from all objects, people and situations. It no longer entertains the notions that this object is mine, or this person is my daughter and so on. He is able to do so because he is jitaatmaa, he has fully conquered his mind, it does not get agitated or excited by external stimuli. And even without external stimuli, it does not feel the need to act in the world, because it is devoid of sprihaa or desires.
Arjuna wanted to know the difference between tyaaga and sanyaasa at the beginning of this chapter. We can glean the primary difference from the teaching so far. The end goal of tyaaga or karma yoga is purity of mind, also known as sattva shuddhi. The end goal of sanyaasa is the attainment of brahman or the eternal essence. It is also known as naishkarmya siddhi, the state, the accomplishment where one becomes actionless, or all actions become totally spontaneous, like a river entering the ocean. There are no more internal cravings or external goals since one has completely transcended the effect of the three gunaas.
naishkarmyasiddhim paramaam sanyaasenaadhigachhati || 49 ||
One whose mind is unattached from all aspects, who is self controlled, from whom desires have departed, attains the supreme state of freedom from action by sanyaasa.
asaktabuddhihi : one with unattached mind
sarvatra : from all aspects
jitaatmaa : who is self controlled
vigatasprihaa : from whom desires have departed
naishkarmyasiddhim : state of freedom from action
paramaam : supreme
sanyaasena : by sanyaasa
adhigachhati : attains
Most government jobs, and even private sector jobs, come with a built in end date known as the retirement date, which signifies the culmination of career-related actions. Similarly, when we perform our duty observing the tenets of karma yoga, we will eventually reach a point where we are ready to move onto the next stage in the spiritual journey known as sanyaasa. The aashrama system in Indian culture appoints sanyaasa as the last aashrama, the last stage in life, where the individual should renounce all their duties and life a lifestle of a sanyaasi, a monk.
Shri Krishna lists three characteristics of a person who has reached the stage of sanyaasa or monkhood. His intellect is asakta, it is unattached from all objects, people and situations. It no longer entertains the notions that this object is mine, or this person is my daughter and so on. He is able to do so because he is jitaatmaa, he has fully conquered his mind, it does not get agitated or excited by external stimuli. And even without external stimuli, it does not feel the need to act in the world, because it is devoid of sprihaa or desires.
Arjuna wanted to know the difference between tyaaga and sanyaasa at the beginning of this chapter. We can glean the primary difference from the teaching so far. The end goal of tyaaga or karma yoga is purity of mind, also known as sattva shuddhi. The end goal of sanyaasa is the attainment of brahman or the eternal essence. It is also known as naishkarmya siddhi, the state, the accomplishment where one becomes actionless, or all actions become totally spontaneous, like a river entering the ocean. There are no more internal cravings or external goals since one has completely transcended the effect of the three gunaas.
Saturday, July 6, 2013
Bhagavad Gita Verse 48, Chapter 18
sahajam karma kaunteya sadoshamapi na tyajet |
sarvaarambhaa hi doshena dhoomenaagnirivaavritaahaa || 48 ||
Natural duty, even though fraught with defect, should not be abandoned. For, all undertakings are covered with defect, like fire by smoke.
sahajam : natural
karma : duty
kaunteya : O Kaunteya
sadosham : with defect
api : even
na : not
tyajet : abandoned
sarvaarambhaa : all undertakings
hi : for
doshena : with defect
dhoomen : by smoke
agnihi : fire
iva : like
aavritaahaa : covered
Some people in this world are perfectionists. Either we know such people as friends or co-workers, or we may be one ourselves. Perfectionism is a recipe for constant sorrow, because no matter who performs the actions, they will never be perfect. As we have seen earlier, an action is based on several factors, including the mental state of the performer, the instruments used, the state of the outside world and so on. It is next to impossible to expect all these factors to line up in such a manner that the action and its result will be perfect.
Shri Krishna says that any undertaking, any project, any action will always have some imperfection built into it, just like any fire will have some smoke covering it. So there is no point giving up our actions and our duties because they contain some imperfection or the other. Even the human body, the most intricate organism on this earth, has some minor defect in one form or the other, in the form of ill health or deformity and so on. Therefore, we have to accept this fact and continue to perform our best actions, not focus too much on the result.
With this shloka, the topic of karma yoga is concluded. If we recall, this topic was prompted by Arjuna in the beginning of this chapter, when he wanted to know the difference between sanyaasa and tyaaga. Tyaaga was redefined by Shri Krishna to mean karma yoga, and was analyzed in great detail. Tyaaga or karma yoga, combined with bhakti, is a process, is a means to get us to a destination. When practised properly, it lifts us from our materialistic life and places us on the path towards liberation. So then, if tyaaga is the means, what is the goal? This is taken up next.
sarvaarambhaa hi doshena dhoomenaagnirivaavritaahaa || 48 ||
Natural duty, even though fraught with defect, should not be abandoned. For, all undertakings are covered with defect, like fire by smoke.
sahajam : natural
karma : duty
kaunteya : O Kaunteya
sadosham : with defect
api : even
na : not
tyajet : abandoned
sarvaarambhaa : all undertakings
hi : for
doshena : with defect
dhoomen : by smoke
agnihi : fire
iva : like
aavritaahaa : covered
Some people in this world are perfectionists. Either we know such people as friends or co-workers, or we may be one ourselves. Perfectionism is a recipe for constant sorrow, because no matter who performs the actions, they will never be perfect. As we have seen earlier, an action is based on several factors, including the mental state of the performer, the instruments used, the state of the outside world and so on. It is next to impossible to expect all these factors to line up in such a manner that the action and its result will be perfect.
Shri Krishna says that any undertaking, any project, any action will always have some imperfection built into it, just like any fire will have some smoke covering it. So there is no point giving up our actions and our duties because they contain some imperfection or the other. Even the human body, the most intricate organism on this earth, has some minor defect in one form or the other, in the form of ill health or deformity and so on. Therefore, we have to accept this fact and continue to perform our best actions, not focus too much on the result.
With this shloka, the topic of karma yoga is concluded. If we recall, this topic was prompted by Arjuna in the beginning of this chapter, when he wanted to know the difference between sanyaasa and tyaaga. Tyaaga was redefined by Shri Krishna to mean karma yoga, and was analyzed in great detail. Tyaaga or karma yoga, combined with bhakti, is a process, is a means to get us to a destination. When practised properly, it lifts us from our materialistic life and places us on the path towards liberation. So then, if tyaaga is the means, what is the goal? This is taken up next.
Friday, July 5, 2013
Bhagavad Gita Verse 47, Chapter 18
shreyansvadharmo vigunaha paradharmaatsvanushthataat |
svabhaavaniyatam karma kurvannaapnoti kilbisham || 47 ||
One's duty, though devoid of merits, is superior to another's duty well performed. Doing the duty prescribed for one's nature, one does not incur sin.
shreyan : superior
svadharmaha : one's duty
vigunaha : devoid of merits
paradharmaat : than another's duty
svanushthataat : well performed
svabhaavaniyatam : prescribed for per one’s nature
karma : duty
kurvann : doing
na : does not
aapnoti : incur
kilbisham : sin
We now focus on the subject of svadharma, which is the set of actions termed as duty. As we saw earlier, our duty can only be understood by conducting self analysis to understand what our mental makeup, what our varna is. Some of us may be well suited for starting businesses, whereas some of us may be better suited for the service sector. But it is quite common to get enchanted by another person’s occupation since it generates more money, since it has glamour and fame, and so on. How should we deal with this situation?
Shri Krishna says that we should stick to performing our svadharma, no matter how profitable or how glamourous other occupations seem like. In the short term, if we pick up another occupation, it may seem like we are doing a great job. But in the long run, we will fall into trouble. We will run into some problem or the other on account of not being suitable for someone else’s occupation. We also will deprive society from giving it the level of service possible if we had stuck with what we are good at.
Harbouring likes and dislikes towards actions, preferring someone else's occupation to ours, has the effect of strengthening the ego, and hence should be avoided. Furthermore, in karma yoga, we are only expected to perform our best actions, and to not worry about the result. By performing our svadharma, by doing the best we can, we automatically the fear of the consequence of our action, whether or not it will be a merit or a sin. To perform actions fearlessly is a blessing in itself.
svabhaavaniyatam karma kurvannaapnoti kilbisham || 47 ||
One's duty, though devoid of merits, is superior to another's duty well performed. Doing the duty prescribed for one's nature, one does not incur sin.
shreyan : superior
svadharmaha : one's duty
vigunaha : devoid of merits
paradharmaat : than another's duty
svanushthataat : well performed
svabhaavaniyatam : prescribed for per one’s nature
karma : duty
kurvann : doing
na : does not
aapnoti : incur
kilbisham : sin
We now focus on the subject of svadharma, which is the set of actions termed as duty. As we saw earlier, our duty can only be understood by conducting self analysis to understand what our mental makeup, what our varna is. Some of us may be well suited for starting businesses, whereas some of us may be better suited for the service sector. But it is quite common to get enchanted by another person’s occupation since it generates more money, since it has glamour and fame, and so on. How should we deal with this situation?
Shri Krishna says that we should stick to performing our svadharma, no matter how profitable or how glamourous other occupations seem like. In the short term, if we pick up another occupation, it may seem like we are doing a great job. But in the long run, we will fall into trouble. We will run into some problem or the other on account of not being suitable for someone else’s occupation. We also will deprive society from giving it the level of service possible if we had stuck with what we are good at.
Harbouring likes and dislikes towards actions, preferring someone else's occupation to ours, has the effect of strengthening the ego, and hence should be avoided. Furthermore, in karma yoga, we are only expected to perform our best actions, and to not worry about the result. By performing our svadharma, by doing the best we can, we automatically the fear of the consequence of our action, whether or not it will be a merit or a sin. To perform actions fearlessly is a blessing in itself.
Thursday, July 4, 2013
Bhagavad Gita Verse 46, Chapter 18
yataha pravrittirbhootaanaam yena sarvamidam tatam |
svakarmanaa tambhyarchya siddhim vindanti maanavaha || 46 ||
From whom arises the origin of all beings, by which this entire creation is pervaded, having worshipped that through his duty, the person attains perfection.
yataha : from whom
pravrittihi : origin
bhootaanaam : of all beings
yena : by which
sarvam : entire creation
idam : this
tatam : is pervaded
svakarmanaa : his duty
tam : that
abhyarchya : having worshipped
siddhim : perfection
vindanti : attains
maanavaha : person
Shri Krishna says that we should submit the performance of our duty as an offering to Ishvara. Only then does it result in the samsiddhi, the foremost accomplishment, the perfection that was spoken of earlier. Otherwise, mere performance of our duty will result in merits and demerits, paapa and punya, which will further trap us in the cycle of samsaara. We have to inject bhakti or devotion to Ishvara into all our actions. In other words, karma yoga and bhakti yoga need to go together. Performance of duty with devotion to Ishvara reduces the ego, the gigantic bundle of likes, dislikes and fears which is an obstacle to liberation.
Even in our daily lives, actions performed with devotion to someone or something have a different kind of feeling. They allow us to channel energy that we never thought we had. A mother will work tirelessly, day and night, for the benefit of her children. Freedom fighters gave their lives for the service of the nation. Offering actions to Ishvara, however, has the effect of reducing the sense of enjoyership, the bhokta bhaava, the pursuit of actions driven by likes and dislikes. Selfless service reduces the sense of kartaa bhaava, the notion that the I has to perform an action to remove some incompleteness. We become instruments of Ishvara’s will, so there is no room for personal will.
Now, who is this Ishvara? He is the source, the origin of all beings, the intelligence cause, like the potter of a clay pot. He is also the material cause, the stuff by which everything is created, like the clay in a clay pot. When we offer our actions to the creator and sustainer of the universe, we lose all fear of the future, since we accept whatever comes our way as a prasaada, a gift from Ishvara. So there is no personal will, there is no personal preference, there is no fear. Doership, likes, dislikes and fears are nothing but the ego. It then, slowly withers away through karma yoga.
svakarmanaa tambhyarchya siddhim vindanti maanavaha || 46 ||
From whom arises the origin of all beings, by which this entire creation is pervaded, having worshipped that through his duty, the person attains perfection.
yataha : from whom
pravrittihi : origin
bhootaanaam : of all beings
yena : by which
sarvam : entire creation
idam : this
tatam : is pervaded
svakarmanaa : his duty
tam : that
abhyarchya : having worshipped
siddhim : perfection
vindanti : attains
maanavaha : person
Shri Krishna says that we should submit the performance of our duty as an offering to Ishvara. Only then does it result in the samsiddhi, the foremost accomplishment, the perfection that was spoken of earlier. Otherwise, mere performance of our duty will result in merits and demerits, paapa and punya, which will further trap us in the cycle of samsaara. We have to inject bhakti or devotion to Ishvara into all our actions. In other words, karma yoga and bhakti yoga need to go together. Performance of duty with devotion to Ishvara reduces the ego, the gigantic bundle of likes, dislikes and fears which is an obstacle to liberation.
Even in our daily lives, actions performed with devotion to someone or something have a different kind of feeling. They allow us to channel energy that we never thought we had. A mother will work tirelessly, day and night, for the benefit of her children. Freedom fighters gave their lives for the service of the nation. Offering actions to Ishvara, however, has the effect of reducing the sense of enjoyership, the bhokta bhaava, the pursuit of actions driven by likes and dislikes. Selfless service reduces the sense of kartaa bhaava, the notion that the I has to perform an action to remove some incompleteness. We become instruments of Ishvara’s will, so there is no room for personal will.
Now, who is this Ishvara? He is the source, the origin of all beings, the intelligence cause, like the potter of a clay pot. He is also the material cause, the stuff by which everything is created, like the clay in a clay pot. When we offer our actions to the creator and sustainer of the universe, we lose all fear of the future, since we accept whatever comes our way as a prasaada, a gift from Ishvara. So there is no personal will, there is no personal preference, there is no fear. Doership, likes, dislikes and fears are nothing but the ego. It then, slowly withers away through karma yoga.
Wednesday, July 3, 2013
Bhagavad Gita Verse 45, Chapter 18
sve sve karmanyabhirataha samsiddhim labhate naraha |
svakarmanirataha siddhim yathaa vindanti tachhrunu || 45 ||
Engaged in his own duty, each person attains the foremost accomplishment. How one can attain this accomplishment by being content in his duty, that you hear from me.
sve : own
karmani : through duty
abhirataha : engaged
samsiddhim : foremost accomplishment
labhate : attains
naraha : person
svakarmanirataha : content in his duty
siddhim : accomplishment
yathaa : how
vindanti : attains
tat : that
shrunu : hear from me
The Vedas recognized the system of varna as a means for every individual to realize their potential. They enabled everyone to contribute to society as per their mental makeup and aptitude. Every action performed in accordance with one’s duty yielded a meritorious fruit or punya, and every, and every action that went against one’s duty yielded a demerit or a paapa. The net result of punyas and paapas decided the fate of every individual. One would gain a life that was better or worse than the current one based on their actions.
But there is more to the performance of duty than the cycle of action, reaction and rebirth. Shri Krishna says that performance of duty can become the gateway towards liberation. As we have seen earlier, the Gita enables each and every individual, regardless of their occupation or stage in life, to pursue the path of liberation. We do not have to renounce our actions and become sadhus or monks. We just have to keep doing our duty. The result of doing our duty is samsiddhi, perfection, the foremost accomplishment.
The ultimate goal of karma yoga is purification of the mind. It cleans the mind of all its impurities in the form of selfish desires created by raaga and dvesha, likes and dislikes. It is this purification of the mind that becomes the foremost accomplishment, samsiddhi, for one who is performing karma yoga. But mere performance of duty will not result in samsiddhi. There is something else needed, which Shri Krishna will reveal in the next shloka.
svakarmanirataha siddhim yathaa vindanti tachhrunu || 45 ||
Engaged in his own duty, each person attains the foremost accomplishment. How one can attain this accomplishment by being content in his duty, that you hear from me.
sve : own
karmani : through duty
abhirataha : engaged
samsiddhim : foremost accomplishment
labhate : attains
naraha : person
svakarmanirataha : content in his duty
siddhim : accomplishment
yathaa : how
vindanti : attains
tat : that
shrunu : hear from me
The Vedas recognized the system of varna as a means for every individual to realize their potential. They enabled everyone to contribute to society as per their mental makeup and aptitude. Every action performed in accordance with one’s duty yielded a meritorious fruit or punya, and every, and every action that went against one’s duty yielded a demerit or a paapa. The net result of punyas and paapas decided the fate of every individual. One would gain a life that was better or worse than the current one based on their actions.
But there is more to the performance of duty than the cycle of action, reaction and rebirth. Shri Krishna says that performance of duty can become the gateway towards liberation. As we have seen earlier, the Gita enables each and every individual, regardless of their occupation or stage in life, to pursue the path of liberation. We do not have to renounce our actions and become sadhus or monks. We just have to keep doing our duty. The result of doing our duty is samsiddhi, perfection, the foremost accomplishment.
The ultimate goal of karma yoga is purification of the mind. It cleans the mind of all its impurities in the form of selfish desires created by raaga and dvesha, likes and dislikes. It is this purification of the mind that becomes the foremost accomplishment, samsiddhi, for one who is performing karma yoga. But mere performance of duty will not result in samsiddhi. There is something else needed, which Shri Krishna will reveal in the next shloka.
Tuesday, July 2, 2013
Bhagavad Gita Verse 44, Chapter 18
krishigaurakshyavaanijyam vaishyakarma svabhaavajam |
paricharyaatmakam karma shoodrasyaapi svabhaavajam || 44 ||
Agriculture, cattle rearing and trade are natural duties of the vaishya. Service oriented actions are the natural duties of the shoodra.
krishigaurakshyavaanijyam : agriculture, cattle rearing and trade
vaishyakarma : duties of the vaishya
svabhaavajam : natural
paricharyaatmakam : service oriented actions
karma : duties
shoodrasya : of the shoodra
api : also
svabhaavajam : natural
Shri Krishna now describes the duties of the vaishya and shoodra varnas. The mental makeup of vaishyas prods them to raise, invest and trade in capital, goods and services. Although the shloka mentions agriculture, cattle rearing and trade, the broader concern of vaishyas is money. They are guided by the economic motive behind all their actions. Vaishyas play a critical role in any society by starting and maintaining the engine of the economy. They ensure that the needs of society are met by providing what it needs at the right place, time and for the right price.
Shoodras comprise the service sector. They pursue occupations where they can serve society in an individual capacity. They have a lower tolerance for risk as compared to kshatriyas and vaishyas, since the proportion of rajas is lower. Therefore, they prefer to work in occupations where they render their services to society and in return, are compensated for their services appropriately. Like any other varna, their natural inclination to do a certain type of work is enhanced by gaining the right skills and training needed to perform their tasks well.
We should refrain from harbouring any notion that one varna is better than the other. The human body itself is said to be made up of four varnas. The mind is a braahmana, the hands are kshatriyas, the thighs are vaishyas and the legs are shoodras. The body cannot function properly if any component is malfunctioning. Similarly, society cannot function when one varna does not perform its natural duties. Societies that encourage each individual to realize their full potential tend to flourish. With this shloka, Shri Krishna concludes the description of the four varnas.
paricharyaatmakam karma shoodrasyaapi svabhaavajam || 44 ||
Agriculture, cattle rearing and trade are natural duties of the vaishya. Service oriented actions are the natural duties of the shoodra.
krishigaurakshyavaanijyam : agriculture, cattle rearing and trade
vaishyakarma : duties of the vaishya
svabhaavajam : natural
paricharyaatmakam : service oriented actions
karma : duties
shoodrasya : of the shoodra
api : also
svabhaavajam : natural
Shri Krishna now describes the duties of the vaishya and shoodra varnas. The mental makeup of vaishyas prods them to raise, invest and trade in capital, goods and services. Although the shloka mentions agriculture, cattle rearing and trade, the broader concern of vaishyas is money. They are guided by the economic motive behind all their actions. Vaishyas play a critical role in any society by starting and maintaining the engine of the economy. They ensure that the needs of society are met by providing what it needs at the right place, time and for the right price.
Shoodras comprise the service sector. They pursue occupations where they can serve society in an individual capacity. They have a lower tolerance for risk as compared to kshatriyas and vaishyas, since the proportion of rajas is lower. Therefore, they prefer to work in occupations where they render their services to society and in return, are compensated for their services appropriately. Like any other varna, their natural inclination to do a certain type of work is enhanced by gaining the right skills and training needed to perform their tasks well.
We should refrain from harbouring any notion that one varna is better than the other. The human body itself is said to be made up of four varnas. The mind is a braahmana, the hands are kshatriyas, the thighs are vaishyas and the legs are shoodras. The body cannot function properly if any component is malfunctioning. Similarly, society cannot function when one varna does not perform its natural duties. Societies that encourage each individual to realize their full potential tend to flourish. With this shloka, Shri Krishna concludes the description of the four varnas.
Monday, July 1, 2013
Bhagavad Gita Verse 43, Chapter 18
shauryam tejo dhritirdaakshyam yuddhe chaapyapalaayanam |
daanameeshvarabhaavashcha kshaatram karma svabhaavajam || 43 ||
Valour, fearlessness, fortitude, resourcefulness, and also, not fleeing in war, charity, and the ability to rule, are the natural duties of a kshatriya.
shauryam : valour
tejaha : fearlessness
dhritihi : fortitude
daakshyam : resourcefulness
yuddhe : in war
cha : and
api : also
apalaayanam : not fleeing
daanam : charity
eeshvarabhaavaha : ability to rule
cha : and
kshaatram : of a kshatriya
karma : duties
svabhaavajam : natural
Any society requires law and order, a system to levy and deploy taxation, protection against external invaders and other such administrative functions. Even a small village comprising a handful of people needs such systems. Therefore, in any society, we need capable people who have the mental makeup and skill set to perform these administrative and leadership functions. One who has the mental makeup to lead, administer and defend, is called a kshatriya.
Shri Krishna lists the qualities of a kshatriya in this shloka. Shauryam or valour is the courage needed to fight a war. Tejaha refers to fearlessness or boldness in the face of an enemry. Dhritihi or fortitude is the ability to hold on to one's mission in spite of physical and mental obstacles. Daakshyam is skillfulness or resourcefulness that enables one to think on one’s feet and get the job done. Apalaayanam literally means not turning the back on one’s enemy. All these qualities are needed in a capable soldier or commander.
Kshatriya also refers to administrators, bureaucrats and politicians. Daanam or charity is the ability to remove any sense of personal attachment to wealth, such that it can be deployed for the welfare of the community. Ishvara bhaava refers to the ability to rule or to exert one’s authority upon a set of people in the same benevolent way that God does. It appears that such qualities are quite lacking in today’s kshatriyas. In any case, kshatriyas have a predominance of rajas, followed by a moderate degree of sattva.
daanameeshvarabhaavashcha kshaatram karma svabhaavajam || 43 ||
Valour, fearlessness, fortitude, resourcefulness, and also, not fleeing in war, charity, and the ability to rule, are the natural duties of a kshatriya.
shauryam : valour
tejaha : fearlessness
dhritihi : fortitude
daakshyam : resourcefulness
yuddhe : in war
cha : and
api : also
apalaayanam : not fleeing
daanam : charity
eeshvarabhaavaha : ability to rule
cha : and
kshaatram : of a kshatriya
karma : duties
svabhaavajam : natural
Any society requires law and order, a system to levy and deploy taxation, protection against external invaders and other such administrative functions. Even a small village comprising a handful of people needs such systems. Therefore, in any society, we need capable people who have the mental makeup and skill set to perform these administrative and leadership functions. One who has the mental makeup to lead, administer and defend, is called a kshatriya.
Shri Krishna lists the qualities of a kshatriya in this shloka. Shauryam or valour is the courage needed to fight a war. Tejaha refers to fearlessness or boldness in the face of an enemry. Dhritihi or fortitude is the ability to hold on to one's mission in spite of physical and mental obstacles. Daakshyam is skillfulness or resourcefulness that enables one to think on one’s feet and get the job done. Apalaayanam literally means not turning the back on one’s enemy. All these qualities are needed in a capable soldier or commander.
Kshatriya also refers to administrators, bureaucrats and politicians. Daanam or charity is the ability to remove any sense of personal attachment to wealth, such that it can be deployed for the welfare of the community. Ishvara bhaava refers to the ability to rule or to exert one’s authority upon a set of people in the same benevolent way that God does. It appears that such qualities are quite lacking in today’s kshatriyas. In any case, kshatriyas have a predominance of rajas, followed by a moderate degree of sattva.
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