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.
Showing posts with label aatmaanam. Show all posts
Showing posts with label aatmaanam. Show all posts
Tuesday, July 9, 2013
Tuesday, June 4, 2013
Bhagavad Gita Verse 16, Chapter 18
tatraivam sati kartaaramaatmaanam kevalam tu yaha |
pashyatyakritabuddhitvaanna sa pashyati durmatihi || 16 ||
This being the case, the one who has an untrained intellect, sees the pure self as the doer. Indeed, that person of perverted understanding sees not.
tatra evam sati : this being the case
kartaaram : doer
aatmaanam : self
kevalam : pure
tu : indeed
yaha : one who
pashyati : sees
akritabuddhitvaat : one with untrained intellect
na : not
saha : that person
pashyati : sees
durmatihi : perverted understanding
We look at the clouds moving in the sky, and we imagine that the moon is moving, though it is stationary. We see other vehicles moving and think that our vehicle, which is stationary, to be moving. The actions of one object can be superimposed on another object due to optical illusion. Shri Shankaraachaarya provides these examples in this commentary of this shloka to drive home the point that what we see or experience may not really be the truth.
Shri Krishna says that our entire life is steeped in the incorrect notion that we perform actions. With regards to the analogies taken up, the self is stationary, and Prakriti is moving. But we do not see this because our intellect is untrained. It is akrita buddhi. We have not imbibed the knowledge that action is performed by the five factors mentioned in the prior shlokas. The scriptures, and Shri Krishna, are repeatedly informing us that ultimately Ishvara’s Prakriti is performing all the actions, not our self, not the aatmaa, not the eternal essence. But we fail to see this. We are durmati, we have a perverted understanding.
Unless someone hears this statement from a teacher well versed in the scriptures, this ancient misunderstanding never comes up for questioning. The most common understanding is that the body is the self, the aatmaa. Some other people think that the jeeva, the individualized soul, is the aatmaa. But both these schools of thought attribute action to the aatmaa, which is incorrect. Furthermore, even the results of the actions go to the Prakriti. They do not go to the self, the aatmaa. The aatmaa is kevala, it is untainted, pure, and incapable of any change, modification or action. So then, what is the correct understanding? This is taken up next.
pashyatyakritabuddhitvaanna sa pashyati durmatihi || 16 ||
This being the case, the one who has an untrained intellect, sees the pure self as the doer. Indeed, that person of perverted understanding sees not.
tatra evam sati : this being the case
kartaaram : doer
aatmaanam : self
kevalam : pure
tu : indeed
yaha : one who
pashyati : sees
akritabuddhitvaat : one with untrained intellect
na : not
saha : that person
pashyati : sees
durmatihi : perverted understanding
We look at the clouds moving in the sky, and we imagine that the moon is moving, though it is stationary. We see other vehicles moving and think that our vehicle, which is stationary, to be moving. The actions of one object can be superimposed on another object due to optical illusion. Shri Shankaraachaarya provides these examples in this commentary of this shloka to drive home the point that what we see or experience may not really be the truth.
Shri Krishna says that our entire life is steeped in the incorrect notion that we perform actions. With regards to the analogies taken up, the self is stationary, and Prakriti is moving. But we do not see this because our intellect is untrained. It is akrita buddhi. We have not imbibed the knowledge that action is performed by the five factors mentioned in the prior shlokas. The scriptures, and Shri Krishna, are repeatedly informing us that ultimately Ishvara’s Prakriti is performing all the actions, not our self, not the aatmaa, not the eternal essence. But we fail to see this. We are durmati, we have a perverted understanding.
Unless someone hears this statement from a teacher well versed in the scriptures, this ancient misunderstanding never comes up for questioning. The most common understanding is that the body is the self, the aatmaa. Some other people think that the jeeva, the individualized soul, is the aatmaa. But both these schools of thought attribute action to the aatmaa, which is incorrect. Furthermore, even the results of the actions go to the Prakriti. They do not go to the self, the aatmaa. The aatmaa is kevala, it is untainted, pure, and incapable of any change, modification or action. So then, what is the correct understanding? This is taken up next.
Wednesday, January 30, 2013
Bhagavad Gita Verse 29, Chapter 13
prakityaiva cha karmaani kriyamaanaani sarvashaha |
yaha pashyati tathaatmaanamakartaaram sa pashyati || 29 ||
One who sees all actions as performed by Prakriti alone, and the self as actionless, he sees (clearly).
prakityaa : by Prakriti
eva : alone
cha : and
karmaani : actions
kriyamaanaani : performed
sarvashaha : all
yaha : one who
pashyati : sees
tathaa : and
aatmaanam : self
akartaaram : actionless
saha : he
pashyati : sees
Imagine that a toddler sees a phone for the first time. He is fascinated each time it rings, and mistakenly thinks that by raising his hand, he makes the phone ring. But, if an adult has a never-ending fascination with a phone ringing, or has a mistaken notion about why it rings, we will think that there is something wrong with him. If an adult is overly fascinated by machines, it is because he lets the three gunaas of Prakriti still entice him, attract him. In general, once we know how a machine works, we are not overly fascinated or concerned with it.
Shri Krishna says that one who has truly assimilated the teaching of the Gita knows that actions, reactions, emotions, thought, logic, all these happen in the realm of Prakriti. Just like we lose fascination for machines once we know how they work, we should gradually stop being fascinated by Prakriti which is nothing but a machine that belongs to Ishvara. If this understanding seeps in, the shocks of world that we face daily will slowly lose their ability to shake us. We will perform our duties with our full attention and dedication so that we can exhaust our selfish desires, but leave the reactions and results to Ishvara because it is all happening in his Prakriti, his machine.
How do we go about doing this? The path to reduce our fascination with Prakriti is to increase our fascination with Ishvara. We do this by hearing stories of Ishvara, by attending satsanga, by associating with people who are devotees of Ishvara. The Gita itself contains chapters on the glory of Ishvara’s vibhootis, which can be read as daily meditations. Eventually, we begin to see the entire universe as part of Ishvara’s vishvaroopa, his universal form.
Now, even if we develop detachment towards the actions of Prakriti, our senses still get fascinated by variety, colour, form, diversity created by it. How do we deal with this aspect of Prakriti? Shri Krishna covers this next.
yaha pashyati tathaatmaanamakartaaram sa pashyati || 29 ||
One who sees all actions as performed by Prakriti alone, and the self as actionless, he sees (clearly).
prakityaa : by Prakriti
eva : alone
cha : and
karmaani : actions
kriyamaanaani : performed
sarvashaha : all
yaha : one who
pashyati : sees
tathaa : and
aatmaanam : self
akartaaram : actionless
saha : he
pashyati : sees
Imagine that a toddler sees a phone for the first time. He is fascinated each time it rings, and mistakenly thinks that by raising his hand, he makes the phone ring. But, if an adult has a never-ending fascination with a phone ringing, or has a mistaken notion about why it rings, we will think that there is something wrong with him. If an adult is overly fascinated by machines, it is because he lets the three gunaas of Prakriti still entice him, attract him. In general, once we know how a machine works, we are not overly fascinated or concerned with it.
Shri Krishna says that one who has truly assimilated the teaching of the Gita knows that actions, reactions, emotions, thought, logic, all these happen in the realm of Prakriti. Just like we lose fascination for machines once we know how they work, we should gradually stop being fascinated by Prakriti which is nothing but a machine that belongs to Ishvara. If this understanding seeps in, the shocks of world that we face daily will slowly lose their ability to shake us. We will perform our duties with our full attention and dedication so that we can exhaust our selfish desires, but leave the reactions and results to Ishvara because it is all happening in his Prakriti, his machine.
How do we go about doing this? The path to reduce our fascination with Prakriti is to increase our fascination with Ishvara. We do this by hearing stories of Ishvara, by attending satsanga, by associating with people who are devotees of Ishvara. The Gita itself contains chapters on the glory of Ishvara’s vibhootis, which can be read as daily meditations. Eventually, we begin to see the entire universe as part of Ishvara’s vishvaroopa, his universal form.
Now, even if we develop detachment towards the actions of Prakriti, our senses still get fascinated by variety, colour, form, diversity created by it. How do we deal with this aspect of Prakriti? Shri Krishna covers this next.
Tuesday, January 29, 2013
Bhagavad Gita Verse 28, Chapter 13
samam pashyanhi sarvatra samavasthitameeshvaram |
na hinastyaatmanaatmaanam tato yaati paraam gatim || 28 ||
For, he who sees Ishvara established equally everywhere, does not kill his self by his own self. That is why he attains the supreme state.
samam : equal
pashyan : he who sees
hi :for
sarvatra : everywhere
samavasthitam : established equally
eeshvaram : Ishvara
na : not
hinasti : kill
aatmanaa : his self
aatmaanam : by his own self
tataha : that is why
yaati : attains
paraam : supreme
gatim : state
Shri Krishna explains the result of developing an equanimous vision in this shloka. He says that one who sees Ishvara residing equally in everything and everyone, including himself, does not harm or kill his self by his own self. He says that we commit a kind of suicide whenever we do not focus on the imperishable and give too much importance to the perishable. We would very rarely get the urge to commit suicide. So how does this happen?
Whenever our body’s weight increases or decreases, we say "I am fat, I am thin". Whenever our body falls ill and recovers, we say "I am sick, I am healthy". Whenever our body is injured and healed, we say "I am injured, I am healed". We have taken on changes that happen to a mass of flesh and bones as our own changes. By repeatedly taking on this identification to the body due to ignorance of our true nature, we get stuck in an endless cycle of desire, action, birth and death. This entry into the cycle of birth and death is referred to as "killing of one’s self by one’s own self".
Shri Krishna says that we need to develop samadarshanam, the vision of seeing the imperishable Ishvara in the perishable world. We need to stop identifying with the body, which is not ours to begin with. It belongs to the five elements that make up the universe, and will go back to them when it has run its course. We should identify with Ishvara who exists equally in us and in other beings. When we recognize that the Ishvara in us is the same Ishvara in everyone, we will attain the most supreme, the most pure state of Ishvara which is the state of brahman, the eternal essence. The instant we realize our identity with brahman, we attain liberation or moksha.
We have seen how to attach ourselves to Ishvara, how to identify ourselves with Ishvara in these shlokas. We also need to detach ourselves from Prakriti. We shall see how to do this in the next two shlokas.
na hinastyaatmanaatmaanam tato yaati paraam gatim || 28 ||
For, he who sees Ishvara established equally everywhere, does not kill his self by his own self. That is why he attains the supreme state.
samam : equal
pashyan : he who sees
hi :for
sarvatra : everywhere
samavasthitam : established equally
eeshvaram : Ishvara
na : not
hinasti : kill
aatmanaa : his self
aatmaanam : by his own self
tataha : that is why
yaati : attains
paraam : supreme
gatim : state
Shri Krishna explains the result of developing an equanimous vision in this shloka. He says that one who sees Ishvara residing equally in everything and everyone, including himself, does not harm or kill his self by his own self. He says that we commit a kind of suicide whenever we do not focus on the imperishable and give too much importance to the perishable. We would very rarely get the urge to commit suicide. So how does this happen?
Whenever our body’s weight increases or decreases, we say "I am fat, I am thin". Whenever our body falls ill and recovers, we say "I am sick, I am healthy". Whenever our body is injured and healed, we say "I am injured, I am healed". We have taken on changes that happen to a mass of flesh and bones as our own changes. By repeatedly taking on this identification to the body due to ignorance of our true nature, we get stuck in an endless cycle of desire, action, birth and death. This entry into the cycle of birth and death is referred to as "killing of one’s self by one’s own self".
Shri Krishna says that we need to develop samadarshanam, the vision of seeing the imperishable Ishvara in the perishable world. We need to stop identifying with the body, which is not ours to begin with. It belongs to the five elements that make up the universe, and will go back to them when it has run its course. We should identify with Ishvara who exists equally in us and in other beings. When we recognize that the Ishvara in us is the same Ishvara in everyone, we will attain the most supreme, the most pure state of Ishvara which is the state of brahman, the eternal essence. The instant we realize our identity with brahman, we attain liberation or moksha.
We have seen how to attach ourselves to Ishvara, how to identify ourselves with Ishvara in these shlokas. We also need to detach ourselves from Prakriti. We shall see how to do this in the next two shlokas.
Friday, January 25, 2013
Bhagavad Gita Verse 24, Chapter 13
dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa |
anye saankhyena yogena karmayogena chaapare || 24 ||
Some behold the self in the self by the self through meditation, others through Saankhya and yoga, and others do so through karma yoga.
dhyaanena : through meditation
aatmani : by the self
pashyanti : behold
kechit : some
aatmaanam : the self
aatmanaa : in the self
anye : others
saankhyena : through Saankhya
yogena : yoga
karmayogena : through karma yoga
cha : and
apare : others
So far, it seems like we have studied two unrelated topics in our study of the Gita. One one hand, we studied techniques such as saankhya yoga, karma yoga, dhyaana yoga or meditation and bhakti yoga as techniques to access Ishvara. One the other hand, we came across the two-fold downfall of the Purusha, through ignorance of our true nature and subsequent attachment to the gunaas or qualities. In this shloka and the next, Shri Krishna methodically connects these seemingly unrelated topics.
Before we are ready to remove the ignorance of our true nature, we need to deal with our attachment to the three gunaas of Prakriti. In simple terms, we need to deal with our selfish desires. The technique of dealing with our selfish desires depends upon the capability of the seeker. Shri Krishna says that the most advanced seeker has mastered the technique of dhyaana yoga or meditation. They can directly contact the eternal essence “in the self through the self”, which means that they can access the eternal essence through their intellect. This topic was covered in the sixth chapter.
For those who do not have mastery over meditation, saankhya yoga or the yoga of discrimination is recommended. This was the topic of the second chapter. Here, the seeker has great command over their intellect. They can constantly separate the eternal essence from the three gunas, the Purusha from Prakriti, through viveka or discrimination. “The three gunaas, sattva, rajas and tamas are objects of my perception, I am their witness, eternal and distinct from them.” This is how they think all the time. Some commentators interpret the phrase “saankhya and yoga” to include “ashtanga yoga”, which is the technique of accessing Ishvara through yogic exercises and breathing.
For those who cannot practise saankhya yoga or ashtanga yoga, karma yoga, the yoga of selfless action, is recommended. This was the topic of the third chapter. Most of us fit into this category. When actions are performed with the idea of dedication to Ishvara, the mind is gradually purged of selfishness. Such a pure mind becomes ready to receive and internalize the knowledge of one’s true nature described in the present chapter.
Now, what happens if we cannot follow any of these techniques? Shri Krishna explains the simplest technique in the next shloka.
anye saankhyena yogena karmayogena chaapare || 24 ||
Some behold the self in the self by the self through meditation, others through Saankhya and yoga, and others do so through karma yoga.
dhyaanena : through meditation
aatmani : by the self
pashyanti : behold
kechit : some
aatmaanam : the self
aatmanaa : in the self
anye : others
saankhyena : through Saankhya
yogena : yoga
karmayogena : through karma yoga
cha : and
apare : others
So far, it seems like we have studied two unrelated topics in our study of the Gita. One one hand, we studied techniques such as saankhya yoga, karma yoga, dhyaana yoga or meditation and bhakti yoga as techniques to access Ishvara. One the other hand, we came across the two-fold downfall of the Purusha, through ignorance of our true nature and subsequent attachment to the gunaas or qualities. In this shloka and the next, Shri Krishna methodically connects these seemingly unrelated topics.
Before we are ready to remove the ignorance of our true nature, we need to deal with our attachment to the three gunaas of Prakriti. In simple terms, we need to deal with our selfish desires. The technique of dealing with our selfish desires depends upon the capability of the seeker. Shri Krishna says that the most advanced seeker has mastered the technique of dhyaana yoga or meditation. They can directly contact the eternal essence “in the self through the self”, which means that they can access the eternal essence through their intellect. This topic was covered in the sixth chapter.
For those who do not have mastery over meditation, saankhya yoga or the yoga of discrimination is recommended. This was the topic of the second chapter. Here, the seeker has great command over their intellect. They can constantly separate the eternal essence from the three gunas, the Purusha from Prakriti, through viveka or discrimination. “The three gunaas, sattva, rajas and tamas are objects of my perception, I am their witness, eternal and distinct from them.” This is how they think all the time. Some commentators interpret the phrase “saankhya and yoga” to include “ashtanga yoga”, which is the technique of accessing Ishvara through yogic exercises and breathing.
For those who cannot practise saankhya yoga or ashtanga yoga, karma yoga, the yoga of selfless action, is recommended. This was the topic of the third chapter. Most of us fit into this category. When actions are performed with the idea of dedication to Ishvara, the mind is gradually purged of selfishness. Such a pure mind becomes ready to receive and internalize the knowledge of one’s true nature described in the present chapter.
Now, what happens if we cannot follow any of these techniques? Shri Krishna explains the simplest technique in the next shloka.
Thursday, October 18, 2012
Bhagavad Gita Verse 4, Chapter 11
manyase yadi tachchakayam mayaa drishtumiti prabho |
yogeshvara tato me tvam darshayaatmaanamavyayam || 4 ||
O Lord, if you think that it is possible for this to be seen by me, then O Yogeshvara, you show me your undivided form.
manyase : you think
yadi : if
tat : that
shakayam : possible
mayaa : by me
drishtum : seen
iti : this
prabho : O Lord
yogeshvara : O Yogeshvara
tataha : then
me : me
tvam : you
darshaya : show
aatmaanam : your
avyayam : undivided form
We come across another aspect of Arjuna’s request in this shloka. Imagine the plight of an movie actor who is absolutely devoted to his craft. He has worked day and nights for a whole year in a movie as a supporting actor. After the shooting ends, he is filled with a burning desire to see the entire movie. Why so? It is because he has only seen the bits and pieces of the movie that he was involved with, and he is not satisfied unless he sees it as a single story, end to end.
Likewise, Arjuna is no longer content with seeing bits and pieces of Ishvara’s expressions. He wants to see how it all comes together as one undivided entity. This is indicated by Arjuna’s use of the word “avyayam” which means undivided, without any discontinuity. And like the only person who can reveal the whole movie is the director, the only person that can reveal the undivided nature of the universe is the “prabhu”, the governor, master and controller.
Now, Arjuna knows that he has to approach Shri Krishna with humility. That’s why he politely says: “show me that form only if you think that I am qualified to see it”. Morever, Arjuna does not want to imagine it or dream it up, he wants to see it with his eyes, with his “drishti”. He also refers to Shri Krishna as “yogeshwara”, the teacher of several yogas in the Gita such as karma yoga, dhyana yoga, jnyana yoga and bhakti yoga. The yoga in “Vibhooti yoga” is the power that creates variety in the one undivided Ishvara.
So, does Shri Krishna agree to this request? We shall see next.
yogeshvara tato me tvam darshayaatmaanamavyayam || 4 ||
O Lord, if you think that it is possible for this to be seen by me, then O Yogeshvara, you show me your undivided form.
manyase : you think
yadi : if
tat : that
shakayam : possible
mayaa : by me
drishtum : seen
iti : this
prabho : O Lord
yogeshvara : O Yogeshvara
tataha : then
me : me
tvam : you
darshaya : show
aatmaanam : your
avyayam : undivided form
We come across another aspect of Arjuna’s request in this shloka. Imagine the plight of an movie actor who is absolutely devoted to his craft. He has worked day and nights for a whole year in a movie as a supporting actor. After the shooting ends, he is filled with a burning desire to see the entire movie. Why so? It is because he has only seen the bits and pieces of the movie that he was involved with, and he is not satisfied unless he sees it as a single story, end to end.
Likewise, Arjuna is no longer content with seeing bits and pieces of Ishvara’s expressions. He wants to see how it all comes together as one undivided entity. This is indicated by Arjuna’s use of the word “avyayam” which means undivided, without any discontinuity. And like the only person who can reveal the whole movie is the director, the only person that can reveal the undivided nature of the universe is the “prabhu”, the governor, master and controller.
Now, Arjuna knows that he has to approach Shri Krishna with humility. That’s why he politely says: “show me that form only if you think that I am qualified to see it”. Morever, Arjuna does not want to imagine it or dream it up, he wants to see it with his eyes, with his “drishti”. He also refers to Shri Krishna as “yogeshwara”, the teacher of several yogas in the Gita such as karma yoga, dhyana yoga, jnyana yoga and bhakti yoga. The yoga in “Vibhooti yoga” is the power that creates variety in the one undivided Ishvara.
So, does Shri Krishna agree to this request? We shall see next.
Wednesday, October 17, 2012
Bhagavad Gita Verse 3, Chapter 11
evametadyathaattha tvamaatmaanam parameshavara |
drishtumichchaami te roopamaishvaram purushottamam || 3 ||
As you have spoken about yourself, so is it, O supreme Ishvara. I wish to see your divine form, O supreme person.
evam : it is that
etat : this
yathaa : as
aattha : spoken
tvam : you
aatmaanam : yourself
parameshavara : supreme Ishvara
drishtum : to see
ichchaami : I wish
te : your
roopam : form
aishvaram : divine
purushottamam : O supreme person
When someone describes the plot and special effects of the latest Hollywood summer blockbuster to us, and our curiosity and interest for that movie increases, we reach a point when we say “I want to see that movie right now, and I want to see it on a large IMAX screen”. Why does that happen? Of the five sense organs, the organ of sight is the dearest to us. As they say, “a picture is worth a thousand words”.
Similarly, Arjuna’s curiosity towards Shri Krishna had reached its peak at this point. That is why he asked Shri Krishna, who was the “avatar” or incarnation of Ishvara, to reveal his divine form that was described in the last shloka of the previous chapter. How magnificent would that form be, if this entire universe was sustained by only a fraction of Ishvara, and if all of the divine expressions were contained in Ishvara. In addition to the might and grandeur of this form, Arjuna also wanted to see how everything originated, existed and dissolved within Ishvara, and finally, how everything was Ishvara in essence.
We call something divine when it is endowed with the attributes of knowledge, lordship, power, prowess and brilliance. Arjuna put in a request to Shri Krishna to see that that form, where it is possible to have this vision of many in one. However, the sincere Arjuna did not order to command Shri Krishna to show that form. He qualified his request with a great deal of humility, which we see in the upcoming shloka.
drishtumichchaami te roopamaishvaram purushottamam || 3 ||
As you have spoken about yourself, so is it, O supreme Ishvara. I wish to see your divine form, O supreme person.
evam : it is that
etat : this
yathaa : as
aattha : spoken
tvam : you
aatmaanam : yourself
parameshavara : supreme Ishvara
drishtum : to see
ichchaami : I wish
te : your
roopam : form
aishvaram : divine
purushottamam : O supreme person
When someone describes the plot and special effects of the latest Hollywood summer blockbuster to us, and our curiosity and interest for that movie increases, we reach a point when we say “I want to see that movie right now, and I want to see it on a large IMAX screen”. Why does that happen? Of the five sense organs, the organ of sight is the dearest to us. As they say, “a picture is worth a thousand words”.
Similarly, Arjuna’s curiosity towards Shri Krishna had reached its peak at this point. That is why he asked Shri Krishna, who was the “avatar” or incarnation of Ishvara, to reveal his divine form that was described in the last shloka of the previous chapter. How magnificent would that form be, if this entire universe was sustained by only a fraction of Ishvara, and if all of the divine expressions were contained in Ishvara. In addition to the might and grandeur of this form, Arjuna also wanted to see how everything originated, existed and dissolved within Ishvara, and finally, how everything was Ishvara in essence.
We call something divine when it is endowed with the attributes of knowledge, lordship, power, prowess and brilliance. Arjuna put in a request to Shri Krishna to see that that form, where it is possible to have this vision of many in one. However, the sincere Arjuna did not order to command Shri Krishna to show that form. He qualified his request with a great deal of humility, which we see in the upcoming shloka.
Saturday, September 15, 2012
Bhagavad Gita Verse 15, Chapter 10
svayamaatmanaatmaanam vettha tvam purushottama |
bhootabhaavana bhootesha devadeva jagatpate || 15 ||
Only you yourself know of your true nature, O foremost among all, creator of all beings, lord of all beings and nourisher of this universe.
svayam : yourself
aatmanaa : of the true nature of the self
aatmaanam : by the self
vettha : know
tvam : you
purushottama : foremost among all
bhootabhaavana : creator of all beings
bhootesha : lord of all beings
devadeva : lord of all deities
jagatpate : nourisher of the universe
Previously, Arjuna said that Ishvara cannot be completely understood through our eyes and ears. But, being eager to still know Ishvara, he began using several words to describe Ishvara in this shloka. He also acknowledges that only Ishvara can know Ishvara, since there was nothing prior to Ishvara. Ishvara is self-evident, just like we do not need another source of light to see the sun.
Arjuna addressed Ishvara as “purushottama”, the foremost and eminent person, beyond all cause and effect. He is “bhootabhaavana”, the origin of all beings, the absolute reality that has taken maaya as an upaadhi or qualifier to create this world of names and forms. He is also “bhootesha”, the master and lord of all beings.
Even though he is the controller, he is not someone who is a cruel master. He is “devadeva”, the lord of all deities including Indra and Varuna, someone who is revered and adored. Also, Ishvara does not quit once the world is created. He is also “jagatpate”, the protector and nourisher of the universe. However, we need to understand that, like a magician, Ishvara is never affected by the magic show. He is the cause, and the magic show of the universe is the effect.
So, if Ishvara can alone know Ishvara, only Ishvara can reveal his glories. Arjuna takes this up next.
bhootabhaavana bhootesha devadeva jagatpate || 15 ||
Only you yourself know of your true nature, O foremost among all, creator of all beings, lord of all beings and nourisher of this universe.
svayam : yourself
aatmanaa : of the true nature of the self
aatmaanam : by the self
vettha : know
tvam : you
purushottama : foremost among all
bhootabhaavana : creator of all beings
bhootesha : lord of all beings
devadeva : lord of all deities
jagatpate : nourisher of the universe
Previously, Arjuna said that Ishvara cannot be completely understood through our eyes and ears. But, being eager to still know Ishvara, he began using several words to describe Ishvara in this shloka. He also acknowledges that only Ishvara can know Ishvara, since there was nothing prior to Ishvara. Ishvara is self-evident, just like we do not need another source of light to see the sun.
Arjuna addressed Ishvara as “purushottama”, the foremost and eminent person, beyond all cause and effect. He is “bhootabhaavana”, the origin of all beings, the absolute reality that has taken maaya as an upaadhi or qualifier to create this world of names and forms. He is also “bhootesha”, the master and lord of all beings.
Even though he is the controller, he is not someone who is a cruel master. He is “devadeva”, the lord of all deities including Indra and Varuna, someone who is revered and adored. Also, Ishvara does not quit once the world is created. He is also “jagatpate”, the protector and nourisher of the universe. However, we need to understand that, like a magician, Ishvara is never affected by the magic show. He is the cause, and the magic show of the universe is the effect.
So, if Ishvara can alone know Ishvara, only Ishvara can reveal his glories. Arjuna takes this up next.
Wednesday, August 29, 2012
Bhagavad Gita Verse 34, Chapter 9
manmanaa bhava madbhakto madyaajee maama namaskuru |
maamevaishyasi yuktvaivamaatmaanam matparaayanaha || 34 ||
Keep your mind in me, become my devotee, perform actions for me, surrender to me. In this manner, engage yourself in me. By making me your goal, you will attain only me.
manmanaahaa : keep your mind in me
bhava : do
madbhaktaha : become my devotee
madyaajee : perform actions for me
maam : me
namaskuru : surrender to
maama : me
eva : only
eshyasi : attain
yuktvaa : engaged in
evam : in this manner
aatmaanam : yourself
matparaayanaha : make me your goal
Shri Krishna concludes the ninth chapter with a “take home message”. He gives us specific, tangible and practical instructions to bring the teachings of this chapter into our life. Having declared that this world is impermanent and devoid of joy, he wants us to follow a new way of life that orients us towards Ishvara and away from the world.
Let’s look at the most important instruction first. Shri Krishna wants us to make Ishvara as our sole goal in life. How does this work in practice? If for instance, we are ready to go to college, it should be in line with our svadharma so that we get skilled in performing our work. If we want to get married, it should be with the intention of serving our family and our parents. Any time we serve someone else, we are serving Ishvara.
Now once this goal is set, everything else falls into place. Shri Krishna wants us to keep on contemplating Ishvara and perform all our actions for Ishvara. The more we do this, the more will our ego get subdued, and this is how we will convert ourselves into a true devotee. We may encounter people and situations that are unpleasant, disagreeable and not to our liking. Even in the midst of this we should bow down and surrender to Ishvara, knowing that it is our past actions that are manifesting as unpleasant but temporary situations.
What is the end result? If we are ever engaged with Ishvara throughout our lives, if we make Ishvara our goal and refuge, we will certainly attain him. This attainment is explained in the sixth chapter as “Yo maam pashyati sarvatra sarvam cha mayi pashyati”. We will not view the world as different from us. We will see Ishvara in all, and all in Ishavara.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade raajavidyaaraajaguhyayogo naama navamodhyaayaha || 9 ||
maamevaishyasi yuktvaivamaatmaanam matparaayanaha || 34 ||
Keep your mind in me, become my devotee, perform actions for me, surrender to me. In this manner, engage yourself in me. By making me your goal, you will attain only me.
manmanaahaa : keep your mind in me
bhava : do
madbhaktaha : become my devotee
madyaajee : perform actions for me
maam : me
namaskuru : surrender to
maama : me
eva : only
eshyasi : attain
yuktvaa : engaged in
evam : in this manner
aatmaanam : yourself
matparaayanaha : make me your goal
Shri Krishna concludes the ninth chapter with a “take home message”. He gives us specific, tangible and practical instructions to bring the teachings of this chapter into our life. Having declared that this world is impermanent and devoid of joy, he wants us to follow a new way of life that orients us towards Ishvara and away from the world.
Let’s look at the most important instruction first. Shri Krishna wants us to make Ishvara as our sole goal in life. How does this work in practice? If for instance, we are ready to go to college, it should be in line with our svadharma so that we get skilled in performing our work. If we want to get married, it should be with the intention of serving our family and our parents. Any time we serve someone else, we are serving Ishvara.
Now once this goal is set, everything else falls into place. Shri Krishna wants us to keep on contemplating Ishvara and perform all our actions for Ishvara. The more we do this, the more will our ego get subdued, and this is how we will convert ourselves into a true devotee. We may encounter people and situations that are unpleasant, disagreeable and not to our liking. Even in the midst of this we should bow down and surrender to Ishvara, knowing that it is our past actions that are manifesting as unpleasant but temporary situations.
What is the end result? If we are ever engaged with Ishvara throughout our lives, if we make Ishvara our goal and refuge, we will certainly attain him. This attainment is explained in the sixth chapter as “Yo maam pashyati sarvatra sarvam cha mayi pashyati”. We will not view the world as different from us. We will see Ishvara in all, and all in Ishavara.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade raajavidyaaraajaguhyayogo naama navamodhyaayaha || 9 ||
Tuesday, May 1, 2012
Bhagavad Gita Verse 29, Chapter 6
sarvabhootasthamaatmaanam sarvabhootani chaatmani |
eekshate yogayuktaatmaa sarvatra samadarshanaha || 29 ||
One who is established in yoga, one with equanimous vision everywhere, sees his self in all beings, and all beings in his own self.
sarvabhootastham : present in all beings
aatmaanam : his self
sarvabhootani : all beings
cha : and
aatmani : in his own self
eekshate : sees
yogayuktaatmaa : one established in yoga
sarvatra : everywhere
samadarshanaha : equanimous vision
So far, Shri Krishna was talking about the process of meditation, what should be the meditator’s approach, how should he sit and so on. But having come out of meditation, what is the vision of the perfected meditator?
Shri Krishna says that the perfected meditator sees his self in all beings, and all beings in his self. It is difficult to comprehend what this means without actually practising meditation. We can do our best to understand it through an example.
We will use the illustration of the wave and the ocean as our running example. As an individual, we have a name and a form. In the same way, we can assume that each wave in the ocean has a (fictitious) name and form. If we go with this analogy, then we can consider ourself as one of those waves.
Meditation enables us to expand the notion of what a wave is. So first, we begin to see that although there are different kinds of waves in the ocean, in essence, they are nothing but name and form. Some waves are big, some are small. Some last for a few seconds, some last for much longer than that. Now I could be a small wave and you could be a big wave, but both of us are waves nevertheless. It is akin to realizing that we are all in the same family, company, nation and so on.
This stage of the perfected meditator’s vision is indicated by the words “he sees his self in all beings”.
As we further expand our vision, we begin to unravel the base of all these waves. We think: yes, all of us are waves, but what holds us together? We then realize that all waves no matter how big or small are contained in the ocean. The ocean is infinitely larger than all of the waves put together. None of the waves can exist without the ocean.
The final stage of this vision is reached when we as the wave realize that the ocean also is a name and form, even though it is infinitely larger than all of the waves put together. At its essence, it is nothing but water. I am the wave is water, other waves are water, the ocean is also water.
This state is indicated by the words “he sees all beings in his own self”, and such a person is called "sarvatra samadarshanaha", one with equal vision.
Another point made in this shloka is that this “seeing” does not happen just with one’s eyes. This vision comes out of wisdom. Such vision is sometimes referred to as the “third eye”. This is the vision of a “sthitaprajnya” that was briefly discussed in the second chapter.
This topic is further elaborated upon in the next few shlokas.
eekshate yogayuktaatmaa sarvatra samadarshanaha || 29 ||
One who is established in yoga, one with equanimous vision everywhere, sees his self in all beings, and all beings in his own self.
sarvabhootastham : present in all beings
aatmaanam : his self
sarvabhootani : all beings
cha : and
aatmani : in his own self
eekshate : sees
yogayuktaatmaa : one established in yoga
sarvatra : everywhere
samadarshanaha : equanimous vision
So far, Shri Krishna was talking about the process of meditation, what should be the meditator’s approach, how should he sit and so on. But having come out of meditation, what is the vision of the perfected meditator?
Shri Krishna says that the perfected meditator sees his self in all beings, and all beings in his self. It is difficult to comprehend what this means without actually practising meditation. We can do our best to understand it through an example.
We will use the illustration of the wave and the ocean as our running example. As an individual, we have a name and a form. In the same way, we can assume that each wave in the ocean has a (fictitious) name and form. If we go with this analogy, then we can consider ourself as one of those waves.
Meditation enables us to expand the notion of what a wave is. So first, we begin to see that although there are different kinds of waves in the ocean, in essence, they are nothing but name and form. Some waves are big, some are small. Some last for a few seconds, some last for much longer than that. Now I could be a small wave and you could be a big wave, but both of us are waves nevertheless. It is akin to realizing that we are all in the same family, company, nation and so on.
This stage of the perfected meditator’s vision is indicated by the words “he sees his self in all beings”.
As we further expand our vision, we begin to unravel the base of all these waves. We think: yes, all of us are waves, but what holds us together? We then realize that all waves no matter how big or small are contained in the ocean. The ocean is infinitely larger than all of the waves put together. None of the waves can exist without the ocean.
The final stage of this vision is reached when we as the wave realize that the ocean also is a name and form, even though it is infinitely larger than all of the waves put together. At its essence, it is nothing but water. I am the wave is water, other waves are water, the ocean is also water.
This state is indicated by the words “he sees all beings in his own self”, and such a person is called "sarvatra samadarshanaha", one with equal vision.
Another point made in this shloka is that this “seeing” does not happen just with one’s eyes. This vision comes out of wisdom. Such vision is sometimes referred to as the “third eye”. This is the vision of a “sthitaprajnya” that was briefly discussed in the second chapter.
This topic is further elaborated upon in the next few shlokas.
Monday, April 30, 2012
Bhagavad Gita Verse 28, Chapter 6
yunjannevam sadaatmaanam yogee vigatakalmashaha |
sukhena brahmasamsparshamatyantam sukhamashrute || 28 ||
In this manner, the sinless yogi, always engaged in the self, joyfully contacts the eternal essence, experiencing infinite bliss.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : in the self
yogi : yogi
vigatakalmashaha : sinless
sukhena : joyfully
brahma : eternal essence
samsparsham : contacts
atyantam : infinite
sukham : bliss
ashrute : experiences
With this shloka, Shri Krishna concludes the topic of the meditation process. He says that one who follows the step by step approach towards meditation obtains infinite joy and happiness because he comes into contact with the eternal essence.
The word ”evam” here refers to the step-by-step approach to meditation that has been prescribed here. Shri Krishna says that only by following this approach can the eternal essence be realized. There are several methods to meditation, but it is important to follow a disciplined approach in order to obtain the result mentioned in this shloka. It is like the purification of gold. Only a certain process will ensure that the mined gold will shine.
Next, Shri Krishna highlights that the yogi needs to have continually kept focus on the method of meditation with the word “vigata kalmashah” which means without any defects or sins. Meditation cannot yield results if the mind still harbours impurities in the form of vaasanaas and desires. A purified mind is a prerequisite to meditation.
Finally, what does is the end result of meditation? It is ultimate happiness or sukha, obtained by contact with brahman, the eternal essence. The literal translation is : “the yogi touches brahman”. Brahman is of the nature of infinite joy and bliss. Anyone who identifies with it also gains such infinite joy - “atyanta sukham”.
With this shloka, the explanation of the process of meditation is concluded. We can go much deeper into the process of meditation, discuss further obstacles and so on. Other texts cover those obstacles in greater detail. Next, Shri Krishna illustrates the change in the vision of the meditator, which is the final topic in this chapter on meditation.
sukhena brahmasamsparshamatyantam sukhamashrute || 28 ||
In this manner, the sinless yogi, always engaged in the self, joyfully contacts the eternal essence, experiencing infinite bliss.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : in the self
yogi : yogi
vigatakalmashaha : sinless
sukhena : joyfully
brahma : eternal essence
samsparsham : contacts
atyantam : infinite
sukham : bliss
ashrute : experiences
With this shloka, Shri Krishna concludes the topic of the meditation process. He says that one who follows the step by step approach towards meditation obtains infinite joy and happiness because he comes into contact with the eternal essence.
The word ”evam” here refers to the step-by-step approach to meditation that has been prescribed here. Shri Krishna says that only by following this approach can the eternal essence be realized. There are several methods to meditation, but it is important to follow a disciplined approach in order to obtain the result mentioned in this shloka. It is like the purification of gold. Only a certain process will ensure that the mined gold will shine.
Next, Shri Krishna highlights that the yogi needs to have continually kept focus on the method of meditation with the word “vigata kalmashah” which means without any defects or sins. Meditation cannot yield results if the mind still harbours impurities in the form of vaasanaas and desires. A purified mind is a prerequisite to meditation.
Finally, what does is the end result of meditation? It is ultimate happiness or sukha, obtained by contact with brahman, the eternal essence. The literal translation is : “the yogi touches brahman”. Brahman is of the nature of infinite joy and bliss. Anyone who identifies with it also gains such infinite joy - “atyanta sukham”.
With this shloka, the explanation of the process of meditation is concluded. We can go much deeper into the process of meditation, discuss further obstacles and so on. Other texts cover those obstacles in greater detail. Next, Shri Krishna illustrates the change in the vision of the meditator, which is the final topic in this chapter on meditation.
Sunday, April 22, 2012
Bhagavad Gita Verse 20, Chapter 6
yatroparamate chittam niruddham yogasevayaa |
yatra chaivaatmanaatmaanam pashyannaatmani tushyati || 20 ||
When the mind is quietened through restraint by engaging in yoga, and when, beholding the self in the self, the self is content.
yatra : when
uparamate : quietened
chittam : mind
niruddham : removal
yogasevayaa : by engaging in yoga
yatra : when
cha : and
eva : only
aatmanaa : in the self
aatmaanam : the self
pashyan : beholds
aatmani : in the self
tushyati : content
Shri Krishna further elaborates on the state of the perfected meditator in this shloka. He says that the perfected meditator severs all connections of his mind with material objects, and established a connection to the self or aatmaa during meditation. When the connections with the material objects are severed, he achieves a level of satisfaction never achieved with material objects. The big difference here is that the satisfaction is from within, not from without.
Imagine a 100 watt bulb that is connected to a generator. The generator cannot produce more than 10 watts. Moreover, the generator is defective so even the 10 watts that it produces is intermittent. The bulb will be temporarily satisfied, but will never achieve complete satisfaction. Now, imagine that the bulb finds out that it was inside a power plant all along. When it disconnects itself from the faulty generator, and connects itself to the power plant, it will immediately experience unlimited power. Moreover, this power will be consistent and long-lasting.
Similarly, Shri Krishna says that the satisfaction that our mind achieves from the material world is limited and temporary. The only way to gain unlimited and permanent happiness is to connect our mind to the self or aatmaa. But this happens only when we first disconnect the mind from material objects. The state of the mind when it has disconnected from material objects, and is ready to settle into the self, is called uparamate in the shloka.
Withdrawal from the material world is not easy. It is the outcome of following a disciplined spiritual curriculum. First, we have to develop discrimination or viveka by strengthening our intellect through reading and listening about the eternal essence through scriptures. This enables us to develop dispassion or vairagya towards the material world. Dispassion starts turning the mind away from material objects, leading to withdrawal from the material world. It is like our attitude towards toys versus a child’s attitude - we have dispassion, the child does not.
So therefore, when the mind has fully turned inward, and has settled into the aatmaa or the self, we experience a deep and lasting level of satisfaction and bliss. But what exactly is meant by the mind settling into the self? It is when the only thought that remains is that “I am the aatmaa” or “I am the eternal essence”. All other thoughts about the world, people, objects, situations and so on have gone away.
Having gained this everlasting bliss and satisfaction, what does the meditator do? Shri Krishna explains this next.
yatra chaivaatmanaatmaanam pashyannaatmani tushyati || 20 ||
When the mind is quietened through restraint by engaging in yoga, and when, beholding the self in the self, the self is content.
yatra : when
uparamate : quietened
chittam : mind
niruddham : removal
yogasevayaa : by engaging in yoga
yatra : when
cha : and
eva : only
aatmanaa : in the self
aatmaanam : the self
pashyan : beholds
aatmani : in the self
tushyati : content
Shri Krishna further elaborates on the state of the perfected meditator in this shloka. He says that the perfected meditator severs all connections of his mind with material objects, and established a connection to the self or aatmaa during meditation. When the connections with the material objects are severed, he achieves a level of satisfaction never achieved with material objects. The big difference here is that the satisfaction is from within, not from without.
Imagine a 100 watt bulb that is connected to a generator. The generator cannot produce more than 10 watts. Moreover, the generator is defective so even the 10 watts that it produces is intermittent. The bulb will be temporarily satisfied, but will never achieve complete satisfaction. Now, imagine that the bulb finds out that it was inside a power plant all along. When it disconnects itself from the faulty generator, and connects itself to the power plant, it will immediately experience unlimited power. Moreover, this power will be consistent and long-lasting.
Similarly, Shri Krishna says that the satisfaction that our mind achieves from the material world is limited and temporary. The only way to gain unlimited and permanent happiness is to connect our mind to the self or aatmaa. But this happens only when we first disconnect the mind from material objects. The state of the mind when it has disconnected from material objects, and is ready to settle into the self, is called uparamate in the shloka.
Withdrawal from the material world is not easy. It is the outcome of following a disciplined spiritual curriculum. First, we have to develop discrimination or viveka by strengthening our intellect through reading and listening about the eternal essence through scriptures. This enables us to develop dispassion or vairagya towards the material world. Dispassion starts turning the mind away from material objects, leading to withdrawal from the material world. It is like our attitude towards toys versus a child’s attitude - we have dispassion, the child does not.
So therefore, when the mind has fully turned inward, and has settled into the aatmaa or the self, we experience a deep and lasting level of satisfaction and bliss. But what exactly is meant by the mind settling into the self? It is when the only thought that remains is that “I am the aatmaa” or “I am the eternal essence”. All other thoughts about the world, people, objects, situations and so on have gone away.
Having gained this everlasting bliss and satisfaction, what does the meditator do? Shri Krishna explains this next.
Tuesday, April 17, 2012
Bhagavad Gita Verse 15, Chapter 6
yunjannevam sadaatmaanam yogi niyatamaanasaha |
shaantim nirvaanaparamaam matsamsthaamadhigacchati || 15 ||
In this manner, the yogi who has subdued his mind, who always engages his self in me, attains ultimate liberation-bearing peace, established in me.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : self
yogi : yogi
niyatamaanasaha : one who has controlled his mind
shaantim : peace that leads to
nirvaanaparamaam : ultimate liberation-bearing
matsamsthaam : established in me
adhigacchati : attains
Previously, Shri Krishna explained the prerequisites and the method of meditation. Now, he speaks about the result or the fruit of meditation. He says that meditation, if followed as the technique prescribed here, brings us that peace that yields self-realization.
The journey towards this end goal obviously will take a long time. But there are intermediate results along the way. One who begins to drop attachment and fascination for material objects attains a state of ever-increasing peace. However, this peace does not lead to liberation. It is not “nirvaana paramam”.
Only peace gained by meditating upon the self leads to liberation. Initially, the sense of peace is only present while meditating, but slowly remains with the seeker for longer periods of time. Till the final stage is reached, the person may falter in his journey. Once the final stage is reached, he will never turn back.
Now, what is the source or this peace? Shri Krishna says that it is he who is the source of this peace. One of the fundamental lessons of the Gita is that only the eternal essence can give everlasting bliss and peace. Everything else gives temporary peace. Therefore, Shri Krishna urges the seeker to comprehend this fact and stop going after objects in the material world for happiness and peace.
shaantim nirvaanaparamaam matsamsthaamadhigacchati || 15 ||
In this manner, the yogi who has subdued his mind, who always engages his self in me, attains ultimate liberation-bearing peace, established in me.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : self
yogi : yogi
niyatamaanasaha : one who has controlled his mind
shaantim : peace that leads to
nirvaanaparamaam : ultimate liberation-bearing
matsamsthaam : established in me
adhigacchati : attains
Previously, Shri Krishna explained the prerequisites and the method of meditation. Now, he speaks about the result or the fruit of meditation. He says that meditation, if followed as the technique prescribed here, brings us that peace that yields self-realization.
The journey towards this end goal obviously will take a long time. But there are intermediate results along the way. One who begins to drop attachment and fascination for material objects attains a state of ever-increasing peace. However, this peace does not lead to liberation. It is not “nirvaana paramam”.
Only peace gained by meditating upon the self leads to liberation. Initially, the sense of peace is only present while meditating, but slowly remains with the seeker for longer periods of time. Till the final stage is reached, the person may falter in his journey. Once the final stage is reached, he will never turn back.
Now, what is the source or this peace? Shri Krishna says that it is he who is the source of this peace. One of the fundamental lessons of the Gita is that only the eternal essence can give everlasting bliss and peace. Everything else gives temporary peace. Therefore, Shri Krishna urges the seeker to comprehend this fact and stop going after objects in the material world for happiness and peace.
Thursday, April 12, 2012
Bhagavad Gita Verse 10, Chapter 6
yogi yunjeeta satatamaatmaanam rahasi sthitaha |
ekaakee yatachittaatmaa niraasheeraparigraha || 10 ||
The yogi should constantly engage in his self, establish himself alone in a solitary place, having subdued his mind and body, without expectations, giving up all possessions.
yogi : yogi
yunjeeta : should engage
satatam : constantly
aatmaanam : in his self
rahasi : in a solitary place
sthitaha : established
ekaakee : alone
yatachittaatmaa : subdued his mind and body
niraasheehi : without expectations
aparigraha : giving up all possessions
Shri Krishna gives us an introduction to the topic of meditation in this shloka. He says that the main goal of meditation is to absorb our mind into our self or aatmaa. It is not something that we “do”, but it is a state that we aspire for, just like we do not “do” sleep. We achieve this state by gaining control over the mind and the body and by dropping off all worldly identifications and expectations. One who practices meditation in such a manner is called a dhyaana yogi.
First, Shri Krishna speaks about the preparation for meditation. He says that that we should sit in a solitary place and should constantly tried to quieten the mind. Why the need for solitary place? Meditation is not a group activity, but ultimately it is an individual activity that is for the yogi alone. It has nothing to do with what other person is doing. Also, it means that we should not depend on anything or anyone for meditation. Some people think that meditation needs a special mat, furniture, tea etc. No external aids are needed.
Furthermore, the solitary place chosen for meditation has to be free from all distraction. It should not occur in a place where there is too much noise. Just like we choose a quiet place when we want to sleep, so too should be the place for meditation. The time we choose for meditation has to be conducive as well. It should not create inconvenience to anyone. If other family members are dependent on you at some time, that is not the right time for meditation.
The notion of “ekaaki” or solitude has another aspect. When we sit for meditation, we should drop all other roles and relationships that we identify with such as father, daughter, wife, boss, employee and so on. Otherwise thoughts of family, employees, meetings and so on will pop up during meditation. At least for that period of meditation, we should assume the role of a renunciate or sannyaasi. Usually, meditation is one of the few times in the day when we are not “doing” anything. If we are not careful, we will worry about things that we normally do not have time to worry about during meditation. So Shri Krishna asks us to be mindful of this.
“Yatachittaatmaa” means that the yogi thoroughly has controlled his mind and body through continuous practice of karma yoga. As we saw earlier, Shri Krishna stresses sense control in almost every chapter in the Gita so far. It is probably the biggest qualification for meditation.
Another preparation for the meditator is the quality of “niraasheehi”. It means that the meditator does have any expectations from anything or anyone. Through his own direct observation and analysis of the material world, he has concluded that external things are not going to give him what he is looking for. He has developed the quality of “vairagya” or dispassion.
“Aparigraha” is the last quality mentioned in this shloka. Parigraha is storing or hoarding things, so therefore aparigraha means giving up all notions of “mine-ness”, this is mine and so on. The meditator should drop all baggage, in other words he should be free of all thoughts of past and future. It also means that one must give up expectations of any gifts from other people.
ekaakee yatachittaatmaa niraasheeraparigraha || 10 ||
The yogi should constantly engage in his self, establish himself alone in a solitary place, having subdued his mind and body, without expectations, giving up all possessions.
yogi : yogi
yunjeeta : should engage
satatam : constantly
aatmaanam : in his self
rahasi : in a solitary place
sthitaha : established
ekaakee : alone
yatachittaatmaa : subdued his mind and body
niraasheehi : without expectations
aparigraha : giving up all possessions
Shri Krishna gives us an introduction to the topic of meditation in this shloka. He says that the main goal of meditation is to absorb our mind into our self or aatmaa. It is not something that we “do”, but it is a state that we aspire for, just like we do not “do” sleep. We achieve this state by gaining control over the mind and the body and by dropping off all worldly identifications and expectations. One who practices meditation in such a manner is called a dhyaana yogi.
First, Shri Krishna speaks about the preparation for meditation. He says that that we should sit in a solitary place and should constantly tried to quieten the mind. Why the need for solitary place? Meditation is not a group activity, but ultimately it is an individual activity that is for the yogi alone. It has nothing to do with what other person is doing. Also, it means that we should not depend on anything or anyone for meditation. Some people think that meditation needs a special mat, furniture, tea etc. No external aids are needed.
Furthermore, the solitary place chosen for meditation has to be free from all distraction. It should not occur in a place where there is too much noise. Just like we choose a quiet place when we want to sleep, so too should be the place for meditation. The time we choose for meditation has to be conducive as well. It should not create inconvenience to anyone. If other family members are dependent on you at some time, that is not the right time for meditation.
The notion of “ekaaki” or solitude has another aspect. When we sit for meditation, we should drop all other roles and relationships that we identify with such as father, daughter, wife, boss, employee and so on. Otherwise thoughts of family, employees, meetings and so on will pop up during meditation. At least for that period of meditation, we should assume the role of a renunciate or sannyaasi. Usually, meditation is one of the few times in the day when we are not “doing” anything. If we are not careful, we will worry about things that we normally do not have time to worry about during meditation. So Shri Krishna asks us to be mindful of this.
“Yatachittaatmaa” means that the yogi thoroughly has controlled his mind and body through continuous practice of karma yoga. As we saw earlier, Shri Krishna stresses sense control in almost every chapter in the Gita so far. It is probably the biggest qualification for meditation.
Another preparation for the meditator is the quality of “niraasheehi”. It means that the meditator does have any expectations from anything or anyone. Through his own direct observation and analysis of the material world, he has concluded that external things are not going to give him what he is looking for. He has developed the quality of “vairagya” or dispassion.
“Aparigraha” is the last quality mentioned in this shloka. Parigraha is storing or hoarding things, so therefore aparigraha means giving up all notions of “mine-ness”, this is mine and so on. The meditator should drop all baggage, in other words he should be free of all thoughts of past and future. It also means that one must give up expectations of any gifts from other people.
Saturday, April 7, 2012
Bhagavad Gita Verse 5, Chapter 6
uddharedaatmanaatmaanam naatmaanamavasaadayet |
aatmaiva hyaatmano bandhuraatmaiva ripuraatmanaha || 6 ||
Uplift yourself by yourself, do not deprecate yourself. For only you are your friend, and only you are your enemy.
uddharet : uplift
aatmanaa : by yourself
aatmaanam : yourself
na : do not let
aatmaanam : yourself
avasaadayet : deprecate
aatmaa : you
eva : only
hi : for
aatmanaha : your
bandhuhu : friend
aatmaa : you
eva : only
ripuhu : enemy
aatmanaha : your
Shri Krishna gives us a powerful message in this shloka. He says that in order to progress in the spiritual path, in fact, any undertaking, we have to lift ourselves by our own efforts. We are our own friend if we do so, and if we don’t, we become our own enemy. In other words, our success and failure is entirely in our hands. No other person can help or hurt us.
In previous chapters we encountered the hierarchy of our personality. At the lowest level exist the body and the sense organs. They have the tendency to go out into the world and seek the objects they desire. The eyes desire pleasant images, the tongue desires pleasant tastes and so on. This is our “lower self”. Higher than the body and the senses lies the mind. It is the seat of our thoughts and desires. Higher than the mind is the intellect that can make rational decisions. The eternal essence, our higher self, is at the very highest level.
Now, the sense organs are very powerful. Usually, for most of us, the senses forcefully drag the mind out into the world in order to encounter one sense pleasure after another. This is what Shri Krishna calls “deprecation” in the shloka. It means the tendency of the mind to go lower. But in the intellect that has cultivated discrimination through study of right knowledge, the mind encounters a struggle. It has to choose between being dragged forcefully into the senses, or uplifting itself towards the intellect, and then ultimately towards the eternal essence.
So Shri Krishna asks us to forcibly uplift our mind by the intellect. How do we do this? Whenever we have the urge to indulge in a sense pleasure, we give focus to our intellect. The intellect will then guide us in the right direction. We have to do this repeatedly and train the mind to go in the right direction.
However, we have to train our mind in the right manner. If we treat it forcefully it will rebel. The mind has got its own tricks, so we should control it by becoming friends with it. All of our saadhanaas, our efforts, should be done intelligently, slowly and steadily. Only then does the journey become easy.
Furthermore, we also have to ensure that we do not fall any further, even if we are not able to raise the level of our mind. When climbing a mountain, mountaineers hammer nails into the rock and secure themselves with rope. This protects the mountaineers against falling down in case they slip. Similarly, when we look back at this stage a few years from now, we should see spiritual progress, not further degradation in our life.
Now, this is a tough task. Who will help us? Shri Krishna says that you yourself are your friend, you only can help yourself. When we are hungry, it does not help us if someone else eats our food. Similarly, our upliftment is in our own hands. If we can prevent ourselves from falling prey to the lower self, our higher self becomes our best friend. For instance, if we are reading the Gita and the mind gets distracted, we should bring our higher self into the picture. But if our minds continually succumb to the lower self, it becomes our worst enemy.
Therefore, Shri Krishna urges us to gently but firmly bring our mind into control, and orient it towards the intellect and our higher self.
aatmaiva hyaatmano bandhuraatmaiva ripuraatmanaha || 6 ||
Uplift yourself by yourself, do not deprecate yourself. For only you are your friend, and only you are your enemy.
uddharet : uplift
aatmanaa : by yourself
aatmaanam : yourself
na : do not let
aatmaanam : yourself
avasaadayet : deprecate
aatmaa : you
eva : only
hi : for
aatmanaha : your
bandhuhu : friend
aatmaa : you
eva : only
ripuhu : enemy
aatmanaha : your
Shri Krishna gives us a powerful message in this shloka. He says that in order to progress in the spiritual path, in fact, any undertaking, we have to lift ourselves by our own efforts. We are our own friend if we do so, and if we don’t, we become our own enemy. In other words, our success and failure is entirely in our hands. No other person can help or hurt us.
In previous chapters we encountered the hierarchy of our personality. At the lowest level exist the body and the sense organs. They have the tendency to go out into the world and seek the objects they desire. The eyes desire pleasant images, the tongue desires pleasant tastes and so on. This is our “lower self”. Higher than the body and the senses lies the mind. It is the seat of our thoughts and desires. Higher than the mind is the intellect that can make rational decisions. The eternal essence, our higher self, is at the very highest level.
Now, the sense organs are very powerful. Usually, for most of us, the senses forcefully drag the mind out into the world in order to encounter one sense pleasure after another. This is what Shri Krishna calls “deprecation” in the shloka. It means the tendency of the mind to go lower. But in the intellect that has cultivated discrimination through study of right knowledge, the mind encounters a struggle. It has to choose between being dragged forcefully into the senses, or uplifting itself towards the intellect, and then ultimately towards the eternal essence.
So Shri Krishna asks us to forcibly uplift our mind by the intellect. How do we do this? Whenever we have the urge to indulge in a sense pleasure, we give focus to our intellect. The intellect will then guide us in the right direction. We have to do this repeatedly and train the mind to go in the right direction.
However, we have to train our mind in the right manner. If we treat it forcefully it will rebel. The mind has got its own tricks, so we should control it by becoming friends with it. All of our saadhanaas, our efforts, should be done intelligently, slowly and steadily. Only then does the journey become easy.
Furthermore, we also have to ensure that we do not fall any further, even if we are not able to raise the level of our mind. When climbing a mountain, mountaineers hammer nails into the rock and secure themselves with rope. This protects the mountaineers against falling down in case they slip. Similarly, when we look back at this stage a few years from now, we should see spiritual progress, not further degradation in our life.
Now, this is a tough task. Who will help us? Shri Krishna says that you yourself are your friend, you only can help yourself. When we are hungry, it does not help us if someone else eats our food. Similarly, our upliftment is in our own hands. If we can prevent ourselves from falling prey to the lower self, our higher self becomes our best friend. For instance, if we are reading the Gita and the mind gets distracted, we should bring our higher self into the picture. But if our minds continually succumb to the lower self, it becomes our worst enemy.
Therefore, Shri Krishna urges us to gently but firmly bring our mind into control, and orient it towards the intellect and our higher self.
Saturday, January 28, 2012
Bhagavad Gita Verse 7, Chapter 4
yadaa yadaa hi dharmasya glaanirbhavati bhaarata |
abhyutthaanamadharmasya tadaatmaanam srijaamyaham || 7 ||
Whenever there is a decline in righteousness, and a rise in unrighteousness prevails, then do I manifest myself, O Bhaarata.
yadaa yadaa hi: whenever
dharmasya : righteousness
glaanih : decline
bhavati : prevails
bhaarata: O Bhaarata
abhyutthaanam : rise
adharmasya : unrighteousness
tadaa : then
aatmaanam : myself
srijaami : manifest
aham : I
Shri Krishna described the process of Ishvara's descent or avataara in the previous shloka. Here he speaks about the reason for manifesting as an avataara. He says that whenever there is a decay in dharma, and a rise in adharma, during that time he manifests himself in a particular form in this world. Now dharma means righteousness, but it also means universal harmony. Adharma then becomes disharmony.
Again, let us take the example of our body. Every cell and organ is working for the totality of the human being. It is the spirit of "one for all and all for one", which is nothing but the spirit of yajna that we saw earlier. Our heart keeps beating and doesn't ask for any reward or recognition. It just works for the sake of totality.
But sometimes, a part of the body, or the whole body, undergoes a situation when something goes wrong. Then, the intelligence of the body manifests itself to take care of the situation. If the problem is in one part of the body then special enzymes are secreted to remedy the situation, and white blood cells fight off the invaders. If the problem is in the whole body then it becomes warm under fever in order to get rid of intruders.
Similarly Ishvara comes either for short time like the Narasimha avataara, or for a long time like Shri Krishna avataar. Sometimes we find that the entire population thinks the same thought - e.g. an independence struggle or a social movement. That is also an avataara. If we go on polluting the environment with chemicals and so on, there could be a natural disaster in response. That is also an avataara .
abhyutthaanamadharmasya tadaatmaanam srijaamyaham || 7 ||
Whenever there is a decline in righteousness, and a rise in unrighteousness prevails, then do I manifest myself, O Bhaarata.
yadaa yadaa hi: whenever
dharmasya : righteousness
glaanih : decline
bhavati : prevails
bhaarata: O Bhaarata
abhyutthaanam : rise
adharmasya : unrighteousness
tadaa : then
aatmaanam : myself
srijaami : manifest
aham : I
Shri Krishna described the process of Ishvara's descent or avataara in the previous shloka. Here he speaks about the reason for manifesting as an avataara. He says that whenever there is a decay in dharma, and a rise in adharma, during that time he manifests himself in a particular form in this world. Now dharma means righteousness, but it also means universal harmony. Adharma then becomes disharmony.
Again, let us take the example of our body. Every cell and organ is working for the totality of the human being. It is the spirit of "one for all and all for one", which is nothing but the spirit of yajna that we saw earlier. Our heart keeps beating and doesn't ask for any reward or recognition. It just works for the sake of totality.
But sometimes, a part of the body, or the whole body, undergoes a situation when something goes wrong. Then, the intelligence of the body manifests itself to take care of the situation. If the problem is in one part of the body then special enzymes are secreted to remedy the situation, and white blood cells fight off the invaders. If the problem is in the whole body then it becomes warm under fever in order to get rid of intruders.
Similarly Ishvara comes either for short time like the Narasimha avataara, or for a long time like Shri Krishna avataar. Sometimes we find that the entire population thinks the same thought - e.g. an independence struggle or a social movement. That is also an avataara. If we go on polluting the environment with chemicals and so on, there could be a natural disaster in response. That is also an avataara .
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