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.
Showing posts with label arjuna. Show all posts
Showing posts with label arjuna. Show all posts
Friday, July 19, 2013
Saturday, June 22, 2013
Bhagavad Gita Verse 34, Chapter 18
yayaa tu dharmakaamaarthaandhrityaa dhaarayaterjuna |
prasangena phalaakaankshee dhritihi saa paartha raajasee || 34 ||
But, that fortitude by which one holds on to duty, sensual pleasure and wealth, O Arjuna, desiring reward as their occasion arises, that fortitude is raajasic, O Paartha.
yayaa : by which
tu : but
dharmakaamaarthaan : duty, sensual pleasure and wealth
dhrityaa : fortitude
dhaarayate : one holds on
arjuna : O Arjuna
prasangena : as the occasion arises
phalaakaankshee : desiring reward
dhritihi : fortitude
saa : that
paartha : O Paartha
raajasee : raajasic
Pursuit of duty, sensual pleasure, wealth and liberation, dharma, artha, kaama and moksha, are considered the four goals, the four purushaarthas, of a human life. Over time, the importance and even awareness of liberation as a goal was lost. Most of us pursue the first three goals only. Shri Krishna says that the fortitude or the will power that enables us to pursue these three goals is termed as raajasic dhriti, raajasic fortitude. It is termed raajasic because it is oriented around the attainment of the goal, and also, the personal reward that comes to us when that goal is accomplished.
On college campuses, we always know of a few people that spend the entire day in the canteen, and do not attend even a single class. But somehow, many of them study for a few days prior to their exams, just enough so that they pass their tests. Some of them get very good at playing the guitar so that they can impress others. Yet others are spending their time buying and selling shares online. In all these cases, they seem to have a will power that only works when there is an occasion for pwesonal reward that is in line with their world view, their raajasic jnyaanam. The will power, the fortitude does not work all the time, especially for anything selfless or altruistic.
Another way to look at fortitude is to assess the type of thoughts that our intellect holds on to, and the type of thoughts it rejects. In the prior example, all three types of students know that a lecture is going on daily. Such a thought will arise in their mind every day, like it arises for every other student in the campus. However, the intellect chooses not to act upon that thought, and conequently, no action follows from a discarded thought. Instead, thoughts about sensual pleasure and accumulation of wealth are held on to, and are acted upon. Everything happens at the level of the mind and the intellect, and that is why the mind is given so much importance in the Gita.
prasangena phalaakaankshee dhritihi saa paartha raajasee || 34 ||
But, that fortitude by which one holds on to duty, sensual pleasure and wealth, O Arjuna, desiring reward as their occasion arises, that fortitude is raajasic, O Paartha.
yayaa : by which
tu : but
dharmakaamaarthaan : duty, sensual pleasure and wealth
dhrityaa : fortitude
dhaarayate : one holds on
arjuna : O Arjuna
prasangena : as the occasion arises
phalaakaankshee : desiring reward
dhritihi : fortitude
saa : that
paartha : O Paartha
raajasee : raajasic
Pursuit of duty, sensual pleasure, wealth and liberation, dharma, artha, kaama and moksha, are considered the four goals, the four purushaarthas, of a human life. Over time, the importance and even awareness of liberation as a goal was lost. Most of us pursue the first three goals only. Shri Krishna says that the fortitude or the will power that enables us to pursue these three goals is termed as raajasic dhriti, raajasic fortitude. It is termed raajasic because it is oriented around the attainment of the goal, and also, the personal reward that comes to us when that goal is accomplished.
On college campuses, we always know of a few people that spend the entire day in the canteen, and do not attend even a single class. But somehow, many of them study for a few days prior to their exams, just enough so that they pass their tests. Some of them get very good at playing the guitar so that they can impress others. Yet others are spending their time buying and selling shares online. In all these cases, they seem to have a will power that only works when there is an occasion for pwesonal reward that is in line with their world view, their raajasic jnyaanam. The will power, the fortitude does not work all the time, especially for anything selfless or altruistic.
Another way to look at fortitude is to assess the type of thoughts that our intellect holds on to, and the type of thoughts it rejects. In the prior example, all three types of students know that a lecture is going on daily. Such a thought will arise in their mind every day, like it arises for every other student in the campus. However, the intellect chooses not to act upon that thought, and conequently, no action follows from a discarded thought. Instead, thoughts about sensual pleasure and accumulation of wealth are held on to, and are acted upon. Everything happens at the level of the mind and the intellect, and that is why the mind is given so much importance in the Gita.
Tuesday, May 28, 2013
Bhagavad Gita Verse 9, Chapter 18
kaaryamityeva yatkarma niyatam kriyaterjuna |
sangam tyaktvaa phalam chaiva sa tyaagaha saattviko mataha || 9 ||
Whatever action is done, should be performed only as an obligatory duty. In this manner, giving up attachment and also the reward, that giving up is saattvic, in my opinion.
kaaryam : action
iti : in this manner
eva : only
yat : whatever
karma : actions
niyatam : obligatory
kriyate : is performed
arjuna : O Arjuna
sangam : attachment
tyaktvaa : giving up
phalam : reward
cha : and
eva : also
saha : that
tyaagaha : giving up
saattvikaha : saattvic
mataha : opinion
Shri Krishna explains the correct way, the saattvic method, of performing actions. Let us look at this step by step. The first step is to only perform actions that are within the realm of our state in life, our aashrama, and our career, our varna. Actions that are prohibited or actions that are purely out of selfishness should not be performed. These actions are termed as niyatam karma in the shloka. A high degree of awareness is required to first ensure that we are not stepping into any prohibited actions.
The second step is to give up attachment to the reward, the phala, the fruit, of the action. Attachment to the reward need not be something tangible and physical. It could be subtle things like praise and adoration received from others on successful completion of the action. It could be a subtle thought such as "I have helped that person, so nice of me to do so". The goal is to slowly wean the mind away from its natural tendency to expect rewards for every action. We can do so my substituting our personal motive with a motive for selfless service.
The third step is to give up attachment to the action itself. We saw the types of attachment to action in the previous shloka, including attachment to the completion of action and attachment to one particular way of performing the action. The key is to realize that at every moment, we are giving it the best of our ability and attention. The rest is upto Ishvara, since there are several other factors at play in the outcome of an action. But in no circumstance should our energy level go down. We have to combine energy in our work with indifference to the reward of the work.
sangam tyaktvaa phalam chaiva sa tyaagaha saattviko mataha || 9 ||
Whatever action is done, should be performed only as an obligatory duty. In this manner, giving up attachment and also the reward, that giving up is saattvic, in my opinion.
kaaryam : action
iti : in this manner
eva : only
yat : whatever
karma : actions
niyatam : obligatory
kriyate : is performed
arjuna : O Arjuna
sangam : attachment
tyaktvaa : giving up
phalam : reward
cha : and
eva : also
saha : that
tyaagaha : giving up
saattvikaha : saattvic
mataha : opinion
Shri Krishna explains the correct way, the saattvic method, of performing actions. Let us look at this step by step. The first step is to only perform actions that are within the realm of our state in life, our aashrama, and our career, our varna. Actions that are prohibited or actions that are purely out of selfishness should not be performed. These actions are termed as niyatam karma in the shloka. A high degree of awareness is required to first ensure that we are not stepping into any prohibited actions.
The second step is to give up attachment to the reward, the phala, the fruit, of the action. Attachment to the reward need not be something tangible and physical. It could be subtle things like praise and adoration received from others on successful completion of the action. It could be a subtle thought such as "I have helped that person, so nice of me to do so". The goal is to slowly wean the mind away from its natural tendency to expect rewards for every action. We can do so my substituting our personal motive with a motive for selfless service.
The third step is to give up attachment to the action itself. We saw the types of attachment to action in the previous shloka, including attachment to the completion of action and attachment to one particular way of performing the action. The key is to realize that at every moment, we are giving it the best of our ability and attention. The rest is upto Ishvara, since there are several other factors at play in the outcome of an action. But in no circumstance should our energy level go down. We have to combine energy in our work with indifference to the reward of the work.
Friday, December 7, 2012
Bhagavad Gita Verse 54, Chapter 11
bhaktyaa tvananyayaa shakya ahamevamvidhorjuna |
jnyaatum drishtum cha tattvena praveshtum cha parantapa || 54 ||
But, by single-pointed devotion, I am accessible, O Arjuna. In this manner, as my essence, I can be known, seen, and merged into, O scorcher of foes.
bhaktyaa : devotion
tu : but
ananyayaa : single-pointed
shakyaha : accessible
aham : I
evam : this
vidhihi : manner
arjuna : O Arjuna
jnyaatum : known
drishtum : seen
cha : and
tattvena : essence
praveshtum : merged
cha : and
parantapa : O scorcher of foes
So finally, Shri Krishna reveals the means by which we can access Ishvara’s cosmic form. It cannot be through any action such as rituals, study of the Vedas and so on since all of these methods are in the realm of space and time. “Ananya bhakti”, or single-pointed devotion is the only means to access Ishvara. We have come across the term “ananya” in prior chapters. It means that in which there is no “anya”, no other. We should not be devoted to Ishvara so that we can get something else. The devotion should be for obtaining Ishvara and nothing else.
We see this principle in our daily life as well. You have two friends, one who always comes to you when he needs something from you, not otherwise. Another friend comes to you just to know how you are doing, without any ulterior motive or hidden agenda. We would always prefer to deal with the second friend, and say to him "my house is your house, don't behave like a stranger, take what you want". Similarly, when we ask something materialistic from Ishvara, we treat him as different from us. Ishvara does not like this. When we want only Ishvara, we do not treat him as different from us. This is the crux of single-pointed devotion.
In the second half of the shloka, Shri Krishna outlines the process of attaining Ishvara. First, we have to know what Ishvara is, discarding all our prior notions. We have to know him as “tattvena”, in his essence, as pervading the entire world, not as someone hiding up in the sky somewhere. When we gain this knowledge and reflect upon it constantly, we begin to see Ishvara in everything, and everything as Ishvara. But the last step, of not seeing Ishvara from the outside, but of totally merging into Ishvara, can only happen through single-pointed devotion. Arjuna came to know Ishvara through Shri Krishna’s teaching, and he also saw Ishvara’s cosmic form. But he did not fully merge into it, he was standing out of it.
In this manner, Shri Krishna slowly brings up the topic of the next chapter, which is the yoga of bhakti or devotion. He summarizes this chapter in the next and last shloka.
jnyaatum drishtum cha tattvena praveshtum cha parantapa || 54 ||
But, by single-pointed devotion, I am accessible, O Arjuna. In this manner, as my essence, I can be known, seen, and merged into, O scorcher of foes.
bhaktyaa : devotion
tu : but
ananyayaa : single-pointed
shakyaha : accessible
aham : I
evam : this
vidhihi : manner
arjuna : O Arjuna
jnyaatum : known
drishtum : seen
cha : and
tattvena : essence
praveshtum : merged
cha : and
parantapa : O scorcher of foes
So finally, Shri Krishna reveals the means by which we can access Ishvara’s cosmic form. It cannot be through any action such as rituals, study of the Vedas and so on since all of these methods are in the realm of space and time. “Ananya bhakti”, or single-pointed devotion is the only means to access Ishvara. We have come across the term “ananya” in prior chapters. It means that in which there is no “anya”, no other. We should not be devoted to Ishvara so that we can get something else. The devotion should be for obtaining Ishvara and nothing else.
We see this principle in our daily life as well. You have two friends, one who always comes to you when he needs something from you, not otherwise. Another friend comes to you just to know how you are doing, without any ulterior motive or hidden agenda. We would always prefer to deal with the second friend, and say to him "my house is your house, don't behave like a stranger, take what you want". Similarly, when we ask something materialistic from Ishvara, we treat him as different from us. Ishvara does not like this. When we want only Ishvara, we do not treat him as different from us. This is the crux of single-pointed devotion.
In the second half of the shloka, Shri Krishna outlines the process of attaining Ishvara. First, we have to know what Ishvara is, discarding all our prior notions. We have to know him as “tattvena”, in his essence, as pervading the entire world, not as someone hiding up in the sky somewhere. When we gain this knowledge and reflect upon it constantly, we begin to see Ishvara in everything, and everything as Ishvara. But the last step, of not seeing Ishvara from the outside, but of totally merging into Ishvara, can only happen through single-pointed devotion. Arjuna came to know Ishvara through Shri Krishna’s teaching, and he also saw Ishvara’s cosmic form. But he did not fully merge into it, he was standing out of it.
In this manner, Shri Krishna slowly brings up the topic of the next chapter, which is the yoga of bhakti or devotion. He summarizes this chapter in the next and last shloka.
Friday, November 30, 2012
Bhagavad Gita Verse 47, Chapter 11
Shree Bhagavaan uvaacha:
mayaa prasannena tavaarjunedam roopam param darshitamaatmayogaat |
tejomayam vishvamanantamaadyam yanme tvadanyena na drishtapoorvam || 47 ||
Shree Bhagavaan said:
Being pleased, I have shown this supreme form to you, O Arjuna, with my power. My form is luminous, universal, infinite and primal, which no one except you has seen before.
mayaa : I have
prasannena : being pleased
tava : to you
arjuna : Arjuna
idam : this
roopam : form
param : supreme
darshitama : have shown
atmayogaat : with my power
tejomayam : luminous
vishvam : universal
anantam : infinite
aadyam : primal
yat : which
me : I
tvadanyena : except you
na : not
drishtapoorvam : seen before
Previously, Shri Krishna had displayed his “soumya roopa”, the pleasant cosmic form, which was replaced by his “raudra roopa” his terror-inspiring form. Arjuna was extremely frightened when he saw it. Later, he acknowledged that he could not see it any more and begged Shri Krishna to stop showing it. In this shloka, Shri Krishna reassured Arjuna that there was no intent to scare Arjuna through the fearful form. It was only out of his compassion that the fearful cosmic form, a result of Ishvara’s power of maaya, was displayed.
Like Arjuna, we may also want to know why this terrible form was displayed. From a practical standpoint, it is an illustrative reminder to view creation and destruction with equanimity in our lives. Most of us tend to get attached to pleasant and favourable circumstances, and reject or run away from unpleasant circumstances. Ishvara’s universal form has room for both, and gives equal validity to both these aspects. Through this form. Shri Krishna wants us to view the same Ishvara in all aspects of life, pleasant and unpleasant.
Furthermore, Shri Krishna wanted to again caution us against objectifying this universal form, in other words, to think of ourselves as unique and distinct from it. We are part and parcel of that universal form, it is not outside us. To drive home this point, he summarizes the key aspects of this form. It is full of luster (tejomaya), it is that which is all pervading (vishwam), it is infinite (anantam), it is primal and beginningless (aadyam). He also points out the exclusivity of this form to Arjuna, which is elaborated in the next shloka.
mayaa prasannena tavaarjunedam roopam param darshitamaatmayogaat |
tejomayam vishvamanantamaadyam yanme tvadanyena na drishtapoorvam || 47 ||
Shree Bhagavaan said:
Being pleased, I have shown this supreme form to you, O Arjuna, with my power. My form is luminous, universal, infinite and primal, which no one except you has seen before.
mayaa : I have
prasannena : being pleased
tava : to you
arjuna : Arjuna
idam : this
roopam : form
param : supreme
darshitama : have shown
atmayogaat : with my power
tejomayam : luminous
vishvam : universal
anantam : infinite
aadyam : primal
yat : which
me : I
tvadanyena : except you
na : not
drishtapoorvam : seen before
Previously, Shri Krishna had displayed his “soumya roopa”, the pleasant cosmic form, which was replaced by his “raudra roopa” his terror-inspiring form. Arjuna was extremely frightened when he saw it. Later, he acknowledged that he could not see it any more and begged Shri Krishna to stop showing it. In this shloka, Shri Krishna reassured Arjuna that there was no intent to scare Arjuna through the fearful form. It was only out of his compassion that the fearful cosmic form, a result of Ishvara’s power of maaya, was displayed.
Like Arjuna, we may also want to know why this terrible form was displayed. From a practical standpoint, it is an illustrative reminder to view creation and destruction with equanimity in our lives. Most of us tend to get attached to pleasant and favourable circumstances, and reject or run away from unpleasant circumstances. Ishvara’s universal form has room for both, and gives equal validity to both these aspects. Through this form. Shri Krishna wants us to view the same Ishvara in all aspects of life, pleasant and unpleasant.
Furthermore, Shri Krishna wanted to again caution us against objectifying this universal form, in other words, to think of ourselves as unique and distinct from it. We are part and parcel of that universal form, it is not outside us. To drive home this point, he summarizes the key aspects of this form. It is full of luster (tejomaya), it is that which is all pervading (vishwam), it is infinite (anantam), it is primal and beginningless (aadyam). He also points out the exclusivity of this form to Arjuna, which is elaborated in the next shloka.
Friday, October 12, 2012
Bhagavad Gita Verse 42, Chapter 10
athavaa bahunaitena kim jnyaatena tavaarjuna |
vishtabhyaahamidam kritsnamekaanshena sthito jagata || 42 ||
Now, what is the need for you to know these details, O Arjuna? With a fraction of myself, sustaining this entire universe, I am established.
athavaa : now
bahunaa : details
etena : these
kim : what
jnyaatena : to know
tava : for you
arjuna : O Arjuna
vishtabhya : sustaining
aham : I
idam : this
kritsnam : entire
ekaanshena : with a fraction
sthitaha : established
jagata : universe
In the days when we would stay employed with the same firm for a majority of their career, we would start with an entry level job as a junior accountant, let us say, and work our way up the corporate ladder. Over a period of fifteen or twenty years, that junior accountant could end up being promoted to chief financial officer. At that point, he would no longer be concerned with trivial details such as checking receipts against journal entries and so on. He would focus on bigger issues such as the financial health of the entire company.
Similarly, when Shri Krishna provided a long list of Ishvara’s expressions, he wanted to ensure that Arjuna did not get stuck at the level of knowing more and more expressions. He wanted Arjuna to stop asking more questions, take a step back and ask himself a very basic question.
If Ishvara is present in everything in the universe, and Ishvara is also present in me, is there anything else in the universe besides Ishvara? In other words, if Ishvara is in everything, isn’t everything in Ishvara ultimately? It is like asking: If there is space in everything including me and including every atom, isn’t everything in space?
With this intriguing thought, Shri Krishna concludes the tenth chapter and sets the stage for the eleventh chapter. While the tenth chapter was about how the one Ishvara was in all, the eleventh chapter is about how all is in the one Ishvara.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade vibhootiyogo naama dashamodhyaayaha || 10 ||
vishtabhyaahamidam kritsnamekaanshena sthito jagata || 42 ||
Now, what is the need for you to know these details, O Arjuna? With a fraction of myself, sustaining this entire universe, I am established.
athavaa : now
bahunaa : details
etena : these
kim : what
jnyaatena : to know
tava : for you
arjuna : O Arjuna
vishtabhya : sustaining
aham : I
idam : this
kritsnam : entire
ekaanshena : with a fraction
sthitaha : established
jagata : universe
In the days when we would stay employed with the same firm for a majority of their career, we would start with an entry level job as a junior accountant, let us say, and work our way up the corporate ladder. Over a period of fifteen or twenty years, that junior accountant could end up being promoted to chief financial officer. At that point, he would no longer be concerned with trivial details such as checking receipts against journal entries and so on. He would focus on bigger issues such as the financial health of the entire company.
Similarly, when Shri Krishna provided a long list of Ishvara’s expressions, he wanted to ensure that Arjuna did not get stuck at the level of knowing more and more expressions. He wanted Arjuna to stop asking more questions, take a step back and ask himself a very basic question.
If Ishvara is present in everything in the universe, and Ishvara is also present in me, is there anything else in the universe besides Ishvara? In other words, if Ishvara is in everything, isn’t everything in Ishvara ultimately? It is like asking: If there is space in everything including me and including every atom, isn’t everything in space?
With this intriguing thought, Shri Krishna concludes the tenth chapter and sets the stage for the eleventh chapter. While the tenth chapter was about how the one Ishvara was in all, the eleventh chapter is about how all is in the one Ishvara.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade vibhootiyogo naama dashamodhyaayaha || 10 ||
Tuesday, October 9, 2012
Bhagavad Gita Verse 39, Chapter 10
yatchaapi sarvabhootaanaam beejam tadahamarjuna |
na tadasti vinaa yatsyaanmayaa bhootam charaacharam || 39 ||
And O Arjuna, whatsoever is the seed of all beings, I am that. No moving or non-moving being can exist without me.
yat : whatsoever
cha : and
api : also
sarvabhootaanaam : all beings
beejam : seed
tat : that
aham : I am
arjuna : Arjuna
na : it is not
tat : that
asti : there is
vinaa : without
yat: which
syaat : can exist
mayaa : me
bhootam : being
chara : moving
acharam : non-moving
Now Shri Krishna begins to conclude the teaching of this chapter. Having provided a long list of Ishvara's divine expressions, he now gives us a simple formula to recognize him. He says that whatever we come across in the world, whether it is a living or a non-living entity, or whether it is moving or stationary, it has arisen from the seed that is Ishvara. In other words, Ishvara is the cause or the seed of everything in this universe.
One way of understanding this is as follows. When we refer to an object, let’s say it’s a book, we say : “This is a book”. There are two aspects pointed out here. First is the book, which is quite obvious. But we also use the word “is” to indicate that the book exists, that the book is visible, and it will be visible to someone else. Shri Krishna says that the very existence of the book, the “is-ness” of the book, is nothing but Ishvara.
In other words, this entire universe will not exist without Ishvara. All of the names and forms in the universe use Ishvara are their basis. If we comprehend this, and develop our vision based on this knowledge, we will automatically see Ishvara everywhere, just like we automatically “see” electricity in every electrical gadget.
na tadasti vinaa yatsyaanmayaa bhootam charaacharam || 39 ||
And O Arjuna, whatsoever is the seed of all beings, I am that. No moving or non-moving being can exist without me.
yat : whatsoever
cha : and
api : also
sarvabhootaanaam : all beings
beejam : seed
tat : that
aham : I am
arjuna : Arjuna
na : it is not
tat : that
asti : there is
vinaa : without
yat: which
syaat : can exist
mayaa : me
bhootam : being
chara : moving
acharam : non-moving
Now Shri Krishna begins to conclude the teaching of this chapter. Having provided a long list of Ishvara's divine expressions, he now gives us a simple formula to recognize him. He says that whatever we come across in the world, whether it is a living or a non-living entity, or whether it is moving or stationary, it has arisen from the seed that is Ishvara. In other words, Ishvara is the cause or the seed of everything in this universe.
One way of understanding this is as follows. When we refer to an object, let’s say it’s a book, we say : “This is a book”. There are two aspects pointed out here. First is the book, which is quite obvious. But we also use the word “is” to indicate that the book exists, that the book is visible, and it will be visible to someone else. Shri Krishna says that the very existence of the book, the “is-ness” of the book, is nothing but Ishvara.
In other words, this entire universe will not exist without Ishvara. All of the names and forms in the universe use Ishvara are their basis. If we comprehend this, and develop our vision based on this knowledge, we will automatically see Ishvara everywhere, just like we automatically “see” electricity in every electrical gadget.
Tuesday, October 2, 2012
Bhagavad Gita Verse 32, Chapter 10
sargaanaamaadirantashcha madhyam chaivaahamarjuna |
adhyaatmavidyaa vidyaanaam vaadaha pravadataamaham || 32 ||
Among the creations, I only am the beginning, end and middle, O Arjuna. Among the sciences I am spiritual science and among the debates I am Vaada.
sargaanaam : among the creations
aadihi : beginning
antaha : end
cha : and
madhyam : middle
cha : and
eva : only
aham : I am
arjuna : O Arjuna
adhyaatmavidyaa : spiritual science
vidyaanaam : among the sciences
vaadaha : Vaada
pravadataam : among the debates
aham : I am
To ensure that we do not get carried away by getting stuck in specific manifestations of Ishvara, Shri Krishna addresses Arjuna and reiterates that Ishvara is in everything and at all times. As Brahma, he creates the universe, as Vishnu he sustains the universe and as Shiva, he dissolves the universe. But Ishvara is ever present, he does not go away during any of these activities.
Next, Shri Krishna takes up the subject of knowledge. For most of us, knowledge refers either to academic knowledge, career-enhancing knowledge or knowledge about something we enjoy doing such as arts or literature. Although such knowledge has its place in our life, it is secondary or lower knowledge. It is “aparaa vidyaa”.
Why is it secondary? Such knowledge keeps us engaged in the material world, in Prakriti or in Maaya. We tend to correct, change and rearrange our life situations, but none of these yield lasting happiness. We do not look to correcting the real problem, which is our understanding of our own self. Only spiritual knowledge, knowledge of our own self, has the power to take us out of the material world and towards Ishvara. This is why Shri Krishna praises “adhyaatma vidyaa”, spiritual knowledge among all types of knowledge.
We now come to the topic of debates. In all spheres of life, a conversation between two people where one is trying to influence other is extremely important. In the US, debates between two presidential candidates can make or break their chances of winning. In general, there are three kinds of debates.
In “Jalpa”, the speaker wants to prove his point and bring down his opponent, no matter how sound or logical the opponent’s argument. In “Vitanda”, the speaker does not have any point to make, he just wants to bring down his opponent. Only in “Vaada” do both speakers listen to each other and push each other to ensure that the most logical argument prevails, not that one or the other speaker wins. Shri Krishna says that such a debate that places logic above ego is Ishvara’s foremost expression.
adhyaatmavidyaa vidyaanaam vaadaha pravadataamaham || 32 ||
Among the creations, I only am the beginning, end and middle, O Arjuna. Among the sciences I am spiritual science and among the debates I am Vaada.
sargaanaam : among the creations
aadihi : beginning
antaha : end
cha : and
madhyam : middle
cha : and
eva : only
aham : I am
arjuna : O Arjuna
adhyaatmavidyaa : spiritual science
vidyaanaam : among the sciences
vaadaha : Vaada
pravadataam : among the debates
aham : I am
To ensure that we do not get carried away by getting stuck in specific manifestations of Ishvara, Shri Krishna addresses Arjuna and reiterates that Ishvara is in everything and at all times. As Brahma, he creates the universe, as Vishnu he sustains the universe and as Shiva, he dissolves the universe. But Ishvara is ever present, he does not go away during any of these activities.
Next, Shri Krishna takes up the subject of knowledge. For most of us, knowledge refers either to academic knowledge, career-enhancing knowledge or knowledge about something we enjoy doing such as arts or literature. Although such knowledge has its place in our life, it is secondary or lower knowledge. It is “aparaa vidyaa”.
Why is it secondary? Such knowledge keeps us engaged in the material world, in Prakriti or in Maaya. We tend to correct, change and rearrange our life situations, but none of these yield lasting happiness. We do not look to correcting the real problem, which is our understanding of our own self. Only spiritual knowledge, knowledge of our own self, has the power to take us out of the material world and towards Ishvara. This is why Shri Krishna praises “adhyaatma vidyaa”, spiritual knowledge among all types of knowledge.
We now come to the topic of debates. In all spheres of life, a conversation between two people where one is trying to influence other is extremely important. In the US, debates between two presidential candidates can make or break their chances of winning. In general, there are three kinds of debates.
In “Jalpa”, the speaker wants to prove his point and bring down his opponent, no matter how sound or logical the opponent’s argument. In “Vitanda”, the speaker does not have any point to make, he just wants to bring down his opponent. Only in “Vaada” do both speakers listen to each other and push each other to ensure that the most logical argument prevails, not that one or the other speaker wins. Shri Krishna says that such a debate that places logic above ego is Ishvara’s foremost expression.
Tuesday, August 14, 2012
Bhagavad Gita Verse 19, Chapter 9
tapaamyahamaham varsham nigruhnaamyutsrijaami cha |
amritam chaiva mrityushcha sadasachchaahamarjuna || 19 ||
I provide heat, I hold back and send forth the rain. I am immortality and also death, I am real and also unreal, O Arjuna.
tapaami : provide heat
aham : I
varsham : rain
nigruhnaami : hold back
utsrijaami : send forth
cha : and
amritam : immortality
cha : and
eva : also
mrityuhi : death
sat : real
asat : unreal
aham : I am
arjuna : O Arjuna
A recurring theme of this chapter is that we should see Ishvara everywhere, instead of looking only in things and places that our senses find pleasurable. In that regard, since we deal with the weather everyday, it can become a great pointer to access Ishvara. However, anytime the climate becomes too hot, or there is excessive rain or drought, our body feels uncomfortable, and therefore we do not even think of Ishvara when those things happen.
Shri Krishna says in the shloka that it is Ishvara that is providing the heat as the sun. So when it gets extremely hot, we should recognize that it is Ishvara that is providing the energy for the sun. And even though we may feel uncomfortable, we should realize that Ishvara has the welfare of the entire earth in mind. When it gets hot, the water on earth rises to form clouds, and is eventually sent back as rain. If the sun were never to give enough heat, we would never get any rain on earth.
Shri Krishna also says that Ishvara is found in immortality as well as in death. Symbolically, what is meant here is that knowing Ishvara as an infinite entity is real immortality, and knowing Ishvara as finite is death. When we see only waves and foam in the ocean, we will eventually see them “die”. But when we only see the ocean, there is no death whatsoever.
How do we develop such a vision? By knowing what is “sat” or real and what is “asat” or not real. Just because something is perceived by our senses, it does not automatically become real. Optical illusions are a great example. This echoes the lessons of the second chapter where Shri Krishna encourages us to develop “tattva drishti” or the vision of the essence, not of names and forms.
With this shloka, Shri Krishna concludes the topic on pointers of Ishvara. A new topic, forms of devotion, is taken up next.
amritam chaiva mrityushcha sadasachchaahamarjuna || 19 ||
I provide heat, I hold back and send forth the rain. I am immortality and also death, I am real and also unreal, O Arjuna.
tapaami : provide heat
aham : I
varsham : rain
nigruhnaami : hold back
utsrijaami : send forth
cha : and
amritam : immortality
cha : and
eva : also
mrityuhi : death
sat : real
asat : unreal
aham : I am
arjuna : O Arjuna
A recurring theme of this chapter is that we should see Ishvara everywhere, instead of looking only in things and places that our senses find pleasurable. In that regard, since we deal with the weather everyday, it can become a great pointer to access Ishvara. However, anytime the climate becomes too hot, or there is excessive rain or drought, our body feels uncomfortable, and therefore we do not even think of Ishvara when those things happen.
Shri Krishna says in the shloka that it is Ishvara that is providing the heat as the sun. So when it gets extremely hot, we should recognize that it is Ishvara that is providing the energy for the sun. And even though we may feel uncomfortable, we should realize that Ishvara has the welfare of the entire earth in mind. When it gets hot, the water on earth rises to form clouds, and is eventually sent back as rain. If the sun were never to give enough heat, we would never get any rain on earth.
Shri Krishna also says that Ishvara is found in immortality as well as in death. Symbolically, what is meant here is that knowing Ishvara as an infinite entity is real immortality, and knowing Ishvara as finite is death. When we see only waves and foam in the ocean, we will eventually see them “die”. But when we only see the ocean, there is no death whatsoever.
How do we develop such a vision? By knowing what is “sat” or real and what is “asat” or not real. Just because something is perceived by our senses, it does not automatically become real. Optical illusions are a great example. This echoes the lessons of the second chapter where Shri Krishna encourages us to develop “tattva drishti” or the vision of the essence, not of names and forms.
With this shloka, Shri Krishna concludes the topic on pointers of Ishvara. A new topic, forms of devotion, is taken up next.
Tuesday, July 24, 2012
Bhagavad Gita Verse 27, Chapter 8
naite srutee paartha jaananyogee muhyati kashchana |
tasmaatsarveshu kaaleshu yogayukto bhavaarjuna || 27 ||
Knowing both these paths, any yogi is not deluded, O Paartha. Therefore, remain engaged in yoga at all times, O Arjuna.
na : not
ete : both
srutee : paths
paartha : O Paartha
jaanan : knower
yogee : yogi
muhyati : deluded
kashchana : any
tasmaat : therefore
sarveshu : at all
kaaleshu : times
yogayuktaha : engaged in yoga
bhava : remain
arjuna : O Arjuna
Shri Krishna starts to conclude the topic of the jeeva’s journey after death. He says that those who have knowledge of the fate of the jeeva after death is not deluded or misinformed. With this knowledge, we can change his behavior on earth in order to qualify for the right path after our death.
Of the two paths mentioned in this chapter, there was one that led to liberation. Shri Krishna advises us to follow the path of selfless action combined with single pointed devotion, in other words, karma yoga and bhakti yoga. This is indicated by the phrase “remain engaged in yoga” in this shloka.
All of this knowledge has already been explained to us. Karma yoga was the theme of the first six chapters, and bhakti yoga is the theme of chapters six through twelve. We have a choice. We can either read those chapters with an intellectual bent, or we can actually put the teachings to practice in our lives by remaining engaged in yoga “at all times”. The choice is up to us.
Shri Krishna summarizes and concludes this chapter in the next shloka.
tasmaatsarveshu kaaleshu yogayukto bhavaarjuna || 27 ||
Knowing both these paths, any yogi is not deluded, O Paartha. Therefore, remain engaged in yoga at all times, O Arjuna.
na : not
ete : both
srutee : paths
paartha : O Paartha
jaanan : knower
yogee : yogi
muhyati : deluded
kashchana : any
tasmaat : therefore
sarveshu : at all
kaaleshu : times
yogayuktaha : engaged in yoga
bhava : remain
arjuna : O Arjuna
Shri Krishna starts to conclude the topic of the jeeva’s journey after death. He says that those who have knowledge of the fate of the jeeva after death is not deluded or misinformed. With this knowledge, we can change his behavior on earth in order to qualify for the right path after our death.
Of the two paths mentioned in this chapter, there was one that led to liberation. Shri Krishna advises us to follow the path of selfless action combined with single pointed devotion, in other words, karma yoga and bhakti yoga. This is indicated by the phrase “remain engaged in yoga” in this shloka.
All of this knowledge has already been explained to us. Karma yoga was the theme of the first six chapters, and bhakti yoga is the theme of chapters six through twelve. We have a choice. We can either read those chapters with an intellectual bent, or we can actually put the teachings to practice in our lives by remaining engaged in yoga “at all times”. The choice is up to us.
Shri Krishna summarizes and concludes this chapter in the next shloka.
Friday, July 13, 2012
Bhagavad Gita Verse 16, Chapter 8
aabhramhabhuvanaallokaahaa punaraavartinorjuna |
maamupetya tu kaunteya punarjanma na vidyate || 16 ||
O Arjuna, all worlds including the abode of Brahma (are subject to) return. But having obtained me, O Kaunteya, rebirth does not occur.
aabhramhabhuvanaat : including the abode of brahma
lokaahaa : all worlds
punaraavartinaha : return
arjuna : O Arjuna
maam : me
upetya : having obtained
tu : but
kaunteya : O Kaunterya
punarjanma : rebirth
na : does not
vidyate : occur
According to the scriptures, there exist heavens or worlds subtler than our visible universe. All beings on this earth who perform meritorious deeds go to one of those heavens after death. The abode of Lord Brahma (Brahma-loka) is considered the highest among the heavens. Shri Krishna says that all beings who end up in these heavens, including the world of Lord Brahma, do not stay there permanently. They have to return to earth at some point. Only those who attain Ishvara gain permanent liberation.
The first half of the shloka is applicable to seekers who perform karma yoga diligently and worship Ishvara as well. Depending upon the sincerity of their deeds and worship, they will attain the appropriate heaven. A select few attain the abode of Lord Brahma which is the highest possible heaven. Here, it is said that the residents only enjoy pleasure. There is no sorrow or suffering whatsoever.
Once they attain the abode of Lord Brahma, they are faced with a choice. They can continue to remain interested in pleasure seeking, or attain liberation. Attainment of Ishvara is the same as liberation. If they continue to remain interested in pleasure seeking, if they think of Brahma loka as yet another realm of space and time, they will eventually come back to earth and start life all over again. If they are interested in liberation, they will attain it when Brahma loka is dissolved along with all of the other worlds. This kind of liberation is called “krama mukti”.
Now, the questions arises, why do all of these worlds end? The topic of cosmic creation and dissolution is taken up next.
maamupetya tu kaunteya punarjanma na vidyate || 16 ||
O Arjuna, all worlds including the abode of Brahma (are subject to) return. But having obtained me, O Kaunteya, rebirth does not occur.
aabhramhabhuvanaat : including the abode of brahma
lokaahaa : all worlds
punaraavartinaha : return
arjuna : O Arjuna
maam : me
upetya : having obtained
tu : but
kaunteya : O Kaunterya
punarjanma : rebirth
na : does not
vidyate : occur
According to the scriptures, there exist heavens or worlds subtler than our visible universe. All beings on this earth who perform meritorious deeds go to one of those heavens after death. The abode of Lord Brahma (Brahma-loka) is considered the highest among the heavens. Shri Krishna says that all beings who end up in these heavens, including the world of Lord Brahma, do not stay there permanently. They have to return to earth at some point. Only those who attain Ishvara gain permanent liberation.
The first half of the shloka is applicable to seekers who perform karma yoga diligently and worship Ishvara as well. Depending upon the sincerity of their deeds and worship, they will attain the appropriate heaven. A select few attain the abode of Lord Brahma which is the highest possible heaven. Here, it is said that the residents only enjoy pleasure. There is no sorrow or suffering whatsoever.
Once they attain the abode of Lord Brahma, they are faced with a choice. They can continue to remain interested in pleasure seeking, or attain liberation. Attainment of Ishvara is the same as liberation. If they continue to remain interested in pleasure seeking, if they think of Brahma loka as yet another realm of space and time, they will eventually come back to earth and start life all over again. If they are interested in liberation, they will attain it when Brahma loka is dissolved along with all of the other worlds. This kind of liberation is called “krama mukti”.
Now, the questions arises, why do all of these worlds end? The topic of cosmic creation and dissolution is taken up next.
Friday, June 22, 2012
Bhagavad Gita Verse 26, Chapter 7
vedaaham samateetaani vartamaanaani chaarjuna |
bhavishyaani cha bhootaani maam tu veda na kashchana || 26 ||
I know those beings who used to exist, who exist now, and who will exist in the future, O Arjuna, but no one knows me.
veda : know
aham : I
samateetaani : those who have existed
vartamaanaani : those that exist
cha : and
arjuna : O Arjuna
bhavishyaani : those who will exist
cha : and
bhootaani : beings
maam : I
tu : but
veda : know
na : not
kashchana : anyone
In continuing the topic of maaya, Shri Krishna makes it very clear that maaya or the limitations of space and time do not have any impact on Ishvara. He says that Ishvara does not identify with any one form, therefore he has knowledge of all forms in the past, present or future. In other words, Ishvara transcends time.
Earlier, Shri Krishna had said that Ishvara is like a string that goes through all the beads in a necklace, which is a poetic way of saying that Ishvara is beyond space. So therefore, we can conclude that Ishvara is beyond space and time.
Looking at it differently, we who inhabit the world of three dimensions cannot understand the dimensionless Ishvara. When viewing a live broadcast, we are conscious of the time aspect because we cannot know how the broadcast will end. But if we are viewing a recorded program, we have the ability to go backwards and forwards in time and see all the events regardless of when they took place. Time as a concept ceases to exist if we have that ability.
Similarly, from Ishvara’s standpoint, there is no such thing as the past, present or future, because the concept of time does not exist for him. That is how he can have knowledge of everyone that was alive, is alive and will be alive.
What is the implication for us? The only way to know Ishvara completely is to surrender to him and take refuge in him. This means knowing that we do not have an independent existence or power apart from Ishvara. We need to lose our identity in Ishvara, become one with Ishvara.
Now, if we know that Ishvara alone is the truth, that alone is going to give infinite happiness, why don’t we really strive to know that Ishvara? Why is it that we get stuck here and there?This is answered in the next shloka.
bhavishyaani cha bhootaani maam tu veda na kashchana || 26 ||
I know those beings who used to exist, who exist now, and who will exist in the future, O Arjuna, but no one knows me.
veda : know
aham : I
samateetaani : those who have existed
vartamaanaani : those that exist
cha : and
arjuna : O Arjuna
bhavishyaani : those who will exist
cha : and
bhootaani : beings
maam : I
tu : but
veda : know
na : not
kashchana : anyone
In continuing the topic of maaya, Shri Krishna makes it very clear that maaya or the limitations of space and time do not have any impact on Ishvara. He says that Ishvara does not identify with any one form, therefore he has knowledge of all forms in the past, present or future. In other words, Ishvara transcends time.
Earlier, Shri Krishna had said that Ishvara is like a string that goes through all the beads in a necklace, which is a poetic way of saying that Ishvara is beyond space. So therefore, we can conclude that Ishvara is beyond space and time.
Looking at it differently, we who inhabit the world of three dimensions cannot understand the dimensionless Ishvara. When viewing a live broadcast, we are conscious of the time aspect because we cannot know how the broadcast will end. But if we are viewing a recorded program, we have the ability to go backwards and forwards in time and see all the events regardless of when they took place. Time as a concept ceases to exist if we have that ability.
Similarly, from Ishvara’s standpoint, there is no such thing as the past, present or future, because the concept of time does not exist for him. That is how he can have knowledge of everyone that was alive, is alive and will be alive.
What is the implication for us? The only way to know Ishvara completely is to surrender to him and take refuge in him. This means knowing that we do not have an independent existence or power apart from Ishvara. We need to lose our identity in Ishvara, become one with Ishvara.
Now, if we know that Ishvara alone is the truth, that alone is going to give infinite happiness, why don’t we really strive to know that Ishvara? Why is it that we get stuck here and there?This is answered in the next shloka.
Tuesday, June 12, 2012
Bhagavad Gita Verse 16, Chapter 7
chaturvidhaa bhajante maam janaaha sukritinorjuna |
aarto jignyaasurarthaarthee jnyaanee cha bharatarshabha || 16 ||
Four types of people who perform good actions worship me, O Arjuna - the distressed, the inquisitive, the profit-minded and the wise, O scion of the Bharataas.
chaturvidhaaha : four types
bhajante : worship
maam : me
janaaha : people
sukritinaha : who perform good actions
arjuna : O Arjuna
aartaha : those who are in distress
jignyaasuhi : the inquisitive
arthaarthee : profit-minded
jnyaanee : wise
cha : and
bharatarshabha : O scion of the Bharataas
Shri Krishna is a methodical teacher. He loves to categorize and classify knowledge. In the previous shloka, he defined people who are blinded by maaya as “dushkritinaha” - those who commit wrong or evil actions. Such people cannot contact Ishvara. In this shloka, he adds the second category of people - those who perform good actions, “sukritinaha”. He then further classifies these devotees of Ishvara into four types.
The first type of devotee is the “aarta” or the distressed. When such devotees are in trouble, when they have a health condition, when they have a monetary problem, when they are anxious about the result of the final exam, when there is nowhere else to go, they approach Ishvara for help. Usually, such devotees would not have remembered Ishvara if they were well off, if they had no source of affliction. Regardless, Ishvara accepts them as his devotees.
The second type of devotee is the “jignyaasu” or the inquisitive. Such people are seeking knowledge in all of its various aspects: economic knowledge, scientific knowledge, artistic knowledge and even spiritual knowledge. They worship Saraswati as the goddess of knowledge.
The third type of devotee is the “arthaarthee”. Many commentators interpret this word as one who is desirous of “artha”, which is profit or material gains. However, if we assume that the four types of devotees are arranged in order of importance, then “artha” could mean “purushaartha” which comprises dharma, artha, kaama (desire) and moksha (liberation). In other words, such a devotee has realized that he needs to use all his time and resources on this world to attain liberation.
Finally, the fourth type of devotee is the “jnyaani” or the wise one. He is the one who realized that there is nothing other than god. He sees god in everything. Therefore, he does not want god for some other purpose. He wants god and nothing else. There are no other desires or ulterior motives in such a devotee.
Are all four devotees alike? Or is there one in particular that Shri Krishna prefers?
aarto jignyaasurarthaarthee jnyaanee cha bharatarshabha || 16 ||
Four types of people who perform good actions worship me, O Arjuna - the distressed, the inquisitive, the profit-minded and the wise, O scion of the Bharataas.
chaturvidhaaha : four types
bhajante : worship
maam : me
janaaha : people
sukritinaha : who perform good actions
arjuna : O Arjuna
aartaha : those who are in distress
jignyaasuhi : the inquisitive
arthaarthee : profit-minded
jnyaanee : wise
cha : and
bharatarshabha : O scion of the Bharataas
Shri Krishna is a methodical teacher. He loves to categorize and classify knowledge. In the previous shloka, he defined people who are blinded by maaya as “dushkritinaha” - those who commit wrong or evil actions. Such people cannot contact Ishvara. In this shloka, he adds the second category of people - those who perform good actions, “sukritinaha”. He then further classifies these devotees of Ishvara into four types.
The first type of devotee is the “aarta” or the distressed. When such devotees are in trouble, when they have a health condition, when they have a monetary problem, when they are anxious about the result of the final exam, when there is nowhere else to go, they approach Ishvara for help. Usually, such devotees would not have remembered Ishvara if they were well off, if they had no source of affliction. Regardless, Ishvara accepts them as his devotees.
The second type of devotee is the “jignyaasu” or the inquisitive. Such people are seeking knowledge in all of its various aspects: economic knowledge, scientific knowledge, artistic knowledge and even spiritual knowledge. They worship Saraswati as the goddess of knowledge.
The third type of devotee is the “arthaarthee”. Many commentators interpret this word as one who is desirous of “artha”, which is profit or material gains. However, if we assume that the four types of devotees are arranged in order of importance, then “artha” could mean “purushaartha” which comprises dharma, artha, kaama (desire) and moksha (liberation). In other words, such a devotee has realized that he needs to use all his time and resources on this world to attain liberation.
Finally, the fourth type of devotee is the “jnyaani” or the wise one. He is the one who realized that there is nothing other than god. He sees god in everything. Therefore, he does not want god for some other purpose. He wants god and nothing else. There are no other desires or ulterior motives in such a devotee.
Are all four devotees alike? Or is there one in particular that Shri Krishna prefers?
Wednesday, May 23, 2012
Bhagavad Gita Verse 46, Chapter 6
tapasvibhyodhiko yogi jnyaanibhyopi matodhikaha |
karmibhyashchaadhiko yogi tasmaadyogi bhavaarjuna || 46 ||
The yogi is greater than men of austerity, even greater than men of knowledge, and greater than men of action. Therefore, become a yogi, O Arjuna.
tapasvibhyaha : men of austerity
adhikaha : greater
yogi : yogi
jnyaanibhyaha : men of knowledge
api : even
mataha : opinion
adhikaha : greater
karmibhyaha : men of action
cha : and
adhikaha : greater
yogi : yogi
tasmaat : therefore
yogi : yogo
bhava : become
arjuna : O Arjuna
Shri Krishna begins to conclude the topic of meditation with this shloka. Having described the need for meditation, the definition of meditation, the process of meditation and the fate of a meditator, he now positions meditation as the ultimate means of attaining liberation. He says that the yogi, or the meditator, is superior to people who practice austerities, work selflessly or study the scriptures. And regardless of how much spiritual progress has been made in prior births, meditation is the only means of liberation. That is why he urges Arjuna to follow the path of meditation.
Here, Shri Krishna first lists three types of spiritual strivers: the taspasvi who practices austerities, the karmayogi who works selflessly, and the jnyaani who studies scriptures. We have come across the term karma yogi earlier, so let us look at the other two. The tapasvi is one who practicies austerities in the form of minimizing exposure to the material world, such as fasting, donating wealth, keeping a vow of silence and so on. The jnyaani is one who is well versed in spiritual knowledge and continues to increase and disseminate this knowledge through books, satsangs or company of holy people, and discourses.
Although each of these practices has their place and moves the seeker forward in his spiritual path, they are will not lead the seeker to his ultimate goal of liberation. Moreover, any of these practices will result in worldy gains as well. Shri Krishna advises Arjuna to not get “stuck” in any of these practices, but to gradually move towards meditation as the conclusion of his spiritual practice. Otherwise, there is a danger of the tapasvi harming himself through extreme austerity, the karmayogi not being able to detach himself from his actions, and the jnyaani gaining a ton of theoretical knowledge but not resulting in anything tangible.
So therefore, Shri Krishna urges Arjuna to follow the path of meditation as prescribed in this chapter. Specifically, this means developing the vision of equanimity or “samyak darshana”, where one sees oneself in all, and all in one’s self. Shri Krishna concludes this chapter in the next shloka.
karmibhyashchaadhiko yogi tasmaadyogi bhavaarjuna || 46 ||
The yogi is greater than men of austerity, even greater than men of knowledge, and greater than men of action. Therefore, become a yogi, O Arjuna.
tapasvibhyaha : men of austerity
adhikaha : greater
yogi : yogi
jnyaanibhyaha : men of knowledge
api : even
mataha : opinion
adhikaha : greater
karmibhyaha : men of action
cha : and
adhikaha : greater
yogi : yogi
tasmaat : therefore
yogi : yogo
bhava : become
arjuna : O Arjuna
Shri Krishna begins to conclude the topic of meditation with this shloka. Having described the need for meditation, the definition of meditation, the process of meditation and the fate of a meditator, he now positions meditation as the ultimate means of attaining liberation. He says that the yogi, or the meditator, is superior to people who practice austerities, work selflessly or study the scriptures. And regardless of how much spiritual progress has been made in prior births, meditation is the only means of liberation. That is why he urges Arjuna to follow the path of meditation.
Here, Shri Krishna first lists three types of spiritual strivers: the taspasvi who practices austerities, the karmayogi who works selflessly, and the jnyaani who studies scriptures. We have come across the term karma yogi earlier, so let us look at the other two. The tapasvi is one who practicies austerities in the form of minimizing exposure to the material world, such as fasting, donating wealth, keeping a vow of silence and so on. The jnyaani is one who is well versed in spiritual knowledge and continues to increase and disseminate this knowledge through books, satsangs or company of holy people, and discourses.
Although each of these practices has their place and moves the seeker forward in his spiritual path, they are will not lead the seeker to his ultimate goal of liberation. Moreover, any of these practices will result in worldy gains as well. Shri Krishna advises Arjuna to not get “stuck” in any of these practices, but to gradually move towards meditation as the conclusion of his spiritual practice. Otherwise, there is a danger of the tapasvi harming himself through extreme austerity, the karmayogi not being able to detach himself from his actions, and the jnyaani gaining a ton of theoretical knowledge but not resulting in anything tangible.
So therefore, Shri Krishna urges Arjuna to follow the path of meditation as prescribed in this chapter. Specifically, this means developing the vision of equanimity or “samyak darshana”, where one sees oneself in all, and all in one’s self. Shri Krishna concludes this chapter in the next shloka.
Friday, May 4, 2012
Bhagavad Gita Verse 32, Chapter 6
aatmaopamyena sarvatra samam pashyati yorjuna |
sukham vaayadivaa dukham sa yogi paramo mathaha || 32 ||
By comparing himself to everything, one who sees the same, O Arjuna, whether in joy or in sorrow, such a yogi is considered supreme.
aatmaopamyena : by comparing himself to
sarvatra : everything
samam : same
pashyati : see
yaha : one who
arjuna : O Arjuna
sukham : joy
vaa : in
yadi : whether
vaa : or in
dukham : sorrow
saha : such a
yogi : yogi
parami : supreme
mathaha : is considered
In this shloka, Shri Krishna concludes his discourse on the topic of meditation. He also summarizes the entire topic of meditation. He says that one who sees himself in others, and thus experiences their joys and sorrows, becomes a yogi or meditator of the highest caliber.
This is a simple, straightforward and practical teaching that is central tenet of most religions: “do unto others as you would have them do unto you.” Shri Krishna echoes that golden rule in this shloka. He says that the perfected meditator sees no difference between himself and other beings, just like we do not see differences between our left and right hand, or other parts of the body.
If the meditator sees no difference between himself and other beings, then any negative emotions such as jealousy, hatred, greed and anger go away. When one cannot get angry at one's right hand or left leg, how one get angry with anyone or anything if all are part of the same "being"? In other words, the meditator “puts himself in the other person’s shoes”. He experiences joy when others are happy. He experiences sorrow when others feel sad.
Moreover, one who obtains such a vision will never hurt anyone else physically, mentally or verbally. Such an attitude of non-violence or ahimsa comes naturally to a meditator, since meditation is next to impossible for a person that harbours any kind of hatred or negative emotion towards anyone.
With this shloka, Shri Krishna concludes the topic of meditation. But the chapter is not over yet. In the next shloka, Arjuna raises a doubt that many of us would agree with.
sukham vaayadivaa dukham sa yogi paramo mathaha || 32 ||
By comparing himself to everything, one who sees the same, O Arjuna, whether in joy or in sorrow, such a yogi is considered supreme.
aatmaopamyena : by comparing himself to
sarvatra : everything
samam : same
pashyati : see
yaha : one who
arjuna : O Arjuna
sukham : joy
vaa : in
yadi : whether
vaa : or in
dukham : sorrow
saha : such a
yogi : yogi
parami : supreme
mathaha : is considered
In this shloka, Shri Krishna concludes his discourse on the topic of meditation. He also summarizes the entire topic of meditation. He says that one who sees himself in others, and thus experiences their joys and sorrows, becomes a yogi or meditator of the highest caliber.
This is a simple, straightforward and practical teaching that is central tenet of most religions: “do unto others as you would have them do unto you.” Shri Krishna echoes that golden rule in this shloka. He says that the perfected meditator sees no difference between himself and other beings, just like we do not see differences between our left and right hand, or other parts of the body.
If the meditator sees no difference between himself and other beings, then any negative emotions such as jealousy, hatred, greed and anger go away. When one cannot get angry at one's right hand or left leg, how one get angry with anyone or anything if all are part of the same "being"? In other words, the meditator “puts himself in the other person’s shoes”. He experiences joy when others are happy. He experiences sorrow when others feel sad.
Moreover, one who obtains such a vision will never hurt anyone else physically, mentally or verbally. Such an attitude of non-violence or ahimsa comes naturally to a meditator, since meditation is next to impossible for a person that harbours any kind of hatred or negative emotion towards anyone.
With this shloka, Shri Krishna concludes the topic of meditation. But the chapter is not over yet. In the next shloka, Arjuna raises a doubt that many of us would agree with.
Wednesday, April 18, 2012
Bhagavad Gita Verse 16, Chapter 6
naatyashnatastu yogosti na chaikaantamanashnataha |
na chaati svapnasheelasya jaagrito naiva chaarjuna || 16 ||
This yoga is not for one who overeats nor for one who fasts, it is not for one who oversleeps nor for one who never sleeps, O Arjuna.
na : not
ati : extreme
ashnaha : eating
tu : for
yogaha : this yoga
ati : extreme
na : not
cha : and
ekaantam : ever
anashnataha : fasting
na : not
cha : and
ati : extreme
svapnasheelasya : sleeper
jaagritaha : waker
na : not
eva : only
cha : and
arjuna : O Arjuna
When we begin to think that we are progressing in meditation, we may begin to impose severe hardships on the body just because we have seen some others do it. Shri Krishna, in this shloka and the next one, dispels many of these misconceptions. Alternately, we may go in the other direction and begin to neglect the body. In this regard, he advocates a balanced and moderate lifestyle towards achieving our spiritual goals.
First let us examine the imposition of severe hardships on the body. Shri Krishna says that meditation will not be easy for one who constantly deprives his body of food and sleep. If the body is deprived of food for a long period of time, where will the mind go when we sit in meditation? It will go to food. The same thing will happen if we forcibly deprive the body of sleep. The minute we close our eyes to meditate, sleep will take over the body. Such hardships become obstacles in meditation.
Before the Buddha achieved enlightenment, he went through a phase where he deprived his body of food. When his body began to look like a skeleton, and when he realized that he was almost about to die of starvation, he came to the conclusion that such severe hardships do not in any way accelerate the process of enlightenment. One cannot torture the very instrument that one uses to attain liberation. Like a perfectly tuned musical instrument, the strings should not be too loose or too tightly wound.
The other extreme is living life improperly by overeating and oversleeping. Besides the health problems associated with overeating, the additional strain put on the digestive system will draw the mind’s attention away from meditation. Where meditation aims to negate association with the body, overeating pulls the meditator back to the body. Also, oversleeping makes the body dull and taamasic. Instead of meditation uplifting the meditator to a higher level of sattva, oversleeping will also pull the meditator down.
So therefore, any deviation from treating the body with care and moderation is not just an obstacle in the spiritual path, it also is an obstacle in any worldly activities. Shri Shankaraachaarya provides a simple formula for moderating our eating habits. He says that one should have a sense of how big one’s appetite is, and then divide it into four parts. Two parts of that appetite should be filled with solid food, one part with liquid and one part should be left empty.
na chaati svapnasheelasya jaagrito naiva chaarjuna || 16 ||
This yoga is not for one who overeats nor for one who fasts, it is not for one who oversleeps nor for one who never sleeps, O Arjuna.
na : not
ati : extreme
ashnaha : eating
tu : for
yogaha : this yoga
ati : extreme
na : not
cha : and
ekaantam : ever
anashnataha : fasting
na : not
cha : and
ati : extreme
svapnasheelasya : sleeper
jaagritaha : waker
na : not
eva : only
cha : and
arjuna : O Arjuna
When we begin to think that we are progressing in meditation, we may begin to impose severe hardships on the body just because we have seen some others do it. Shri Krishna, in this shloka and the next one, dispels many of these misconceptions. Alternately, we may go in the other direction and begin to neglect the body. In this regard, he advocates a balanced and moderate lifestyle towards achieving our spiritual goals.
First let us examine the imposition of severe hardships on the body. Shri Krishna says that meditation will not be easy for one who constantly deprives his body of food and sleep. If the body is deprived of food for a long period of time, where will the mind go when we sit in meditation? It will go to food. The same thing will happen if we forcibly deprive the body of sleep. The minute we close our eyes to meditate, sleep will take over the body. Such hardships become obstacles in meditation.
Before the Buddha achieved enlightenment, he went through a phase where he deprived his body of food. When his body began to look like a skeleton, and when he realized that he was almost about to die of starvation, he came to the conclusion that such severe hardships do not in any way accelerate the process of enlightenment. One cannot torture the very instrument that one uses to attain liberation. Like a perfectly tuned musical instrument, the strings should not be too loose or too tightly wound.
The other extreme is living life improperly by overeating and oversleeping. Besides the health problems associated with overeating, the additional strain put on the digestive system will draw the mind’s attention away from meditation. Where meditation aims to negate association with the body, overeating pulls the meditator back to the body. Also, oversleeping makes the body dull and taamasic. Instead of meditation uplifting the meditator to a higher level of sattva, oversleeping will also pull the meditator down.
So therefore, any deviation from treating the body with care and moderation is not just an obstacle in the spiritual path, it also is an obstacle in any worldly activities. Shri Shankaraachaarya provides a simple formula for moderating our eating habits. He says that one should have a sense of how big one’s appetite is, and then divide it into four parts. Two parts of that appetite should be filled with solid food, one part with liquid and one part should be left empty.
Monday, February 27, 2012
Bhagavad Gita Verse 37, Chapter 4
yathaidhaamsi samiddhognirbhasmasaatkuruterjuna |
jnyaanaagnihi sarvakarmaani bhasmasaatkurute tathaa || 37 ||
Just as a burning flame turns fuel into ashes, O Arjuna, so does the fire of knowledge turn all actions into ashes.
yathaa : just as
edhaamsi : fuel
samiddhaha : burning
agnihi : flame
bhasmasaat : ashes
kurute : turn into
arjuna : O Arjuna
jnyaana-agnihi : fire of knowledge
sarvakarmaani : all actions
bhasmasaat : ashes
kurute : turn into
tathaa : so does
Previously, Shri Krishna mentioned that having gained knowledge, we will be able to cross over all our sins. But does that mean that the sins remain hidden somewhere? In this shloka, he says that all sins or karmaas get destroyed with knowledge. Just as fire has the capability to burn fuel in the form of wood or coal into ashes, so does knowledge totally destroy karmaas.
Karmaas accumulate in our psyche due to ignorance of our true identity. Now, knowledge and ignorance are mutually exclusive. One cannot remain when the other is present. Take an example from early school. Once you what the addition symbol "+" does, you no longer get confused when you see a question on addition.
So when knowledge comes, ignorance is destroyed, as well as karmaas that were created a result of ignorance. And when the sense of doership and enjoyership vanishes, then situations do not cause joy or sorrow. No more karmaas are accumulated.
In this manner, Shri Krishna continues to praise knowledge in this shloka and the following two shlokas.
jnyaanaagnihi sarvakarmaani bhasmasaatkurute tathaa || 37 ||
Just as a burning flame turns fuel into ashes, O Arjuna, so does the fire of knowledge turn all actions into ashes.
yathaa : just as
edhaamsi : fuel
samiddhaha : burning
agnihi : flame
bhasmasaat : ashes
kurute : turn into
arjuna : O Arjuna
jnyaana-agnihi : fire of knowledge
sarvakarmaani : all actions
bhasmasaat : ashes
kurute : turn into
tathaa : so does
Previously, Shri Krishna mentioned that having gained knowledge, we will be able to cross over all our sins. But does that mean that the sins remain hidden somewhere? In this shloka, he says that all sins or karmaas get destroyed with knowledge. Just as fire has the capability to burn fuel in the form of wood or coal into ashes, so does knowledge totally destroy karmaas.
Karmaas accumulate in our psyche due to ignorance of our true identity. Now, knowledge and ignorance are mutually exclusive. One cannot remain when the other is present. Take an example from early school. Once you what the addition symbol "+" does, you no longer get confused when you see a question on addition.
So when knowledge comes, ignorance is destroyed, as well as karmaas that were created a result of ignorance. And when the sense of doership and enjoyership vanishes, then situations do not cause joy or sorrow. No more karmaas are accumulated.
In this manner, Shri Krishna continues to praise knowledge in this shloka and the following two shlokas.
Monday, January 30, 2012
Bhagavad Gita Verse 9, Chapter 4
janma karma cha me divyamevam yo vetti tattvataha |
tyaktvaa deham punarjanma naiti maameti sorjuna || 9 ||
My birth and action are divine. One who knows this in essence, having given up the body, is not born again; he obtains me, O Arjuna.
janma : birth
karma : action
cha : and
me : my
divyam : divine
evam : in this way
yah : one who
vetti : knows
tattvataha : in essence
tyaktvaa : give up
deham : body
punah, janma : rebirth
na : does not
eti : obtain
maam : me
eti : obtain
sah : he
arjuna : O Arjuna
In the last two shlokas, Shri Krishna gave the reason for his avataara. Now the question arises: how does this knowledge help the spiritual seeker? He says that once we understand the secret of Ishvaraa's birth and action, we will understand the secret of our action as well.
What is the secret of Ishvaraa's birth and action? It looks to us that Ishvaraa is born, and that Ishvaraa performs action. But that is not the case. Through the power of Ishvaraa's Maaya, it only looks like Ishvaraa takes birth and performs action. It is just an illusion. As we have seen earlier, the eternal essence does not perform action, only prakriti - also called maaya - performs action.
Now, the jeeva within us is identified with the body, mind and intellect. Its birth is based on past karmaas. It performs karmaas with a sense of doership. In other words, it thinks that it is performing actions. But from the standpoint of the eternal essence, there is no doership or enjoyership. It is prakriti alone that acts. Just like Ishvaraa does not perform action, the jeeva also does not perform action. The jeeva is one with Ishvaraa.
So therefore, one who truly and completely understands this point will drop identification with his body, and begin identifying with the eternal essence. That is what is meant by the phrase "deham tvaktvaa": the jeeva has stopped identification of the body.
Here, academic knowledge is not enough. We need a first-hand understanding that prakriti performs actions and not the eternal essence. That first-hand understanding can only be gained through meditation, which is explained later in the Gita.
A simple way to understand the teaching so far is as follows. The individual jeeva is like a wave in the ocean. Ishvaraa is like the ocean. The eternal essence or brahman is water. Once the wave realizes that it is the same water as Ishvaraa, it is free from the limitations of its tiny form.
tyaktvaa deham punarjanma naiti maameti sorjuna || 9 ||
My birth and action are divine. One who knows this in essence, having given up the body, is not born again; he obtains me, O Arjuna.
janma : birth
karma : action
cha : and
me : my
divyam : divine
evam : in this way
yah : one who
vetti : knows
tattvataha : in essence
tyaktvaa : give up
deham : body
punah, janma : rebirth
na : does not
eti : obtain
maam : me
eti : obtain
sah : he
arjuna : O Arjuna
In the last two shlokas, Shri Krishna gave the reason for his avataara. Now the question arises: how does this knowledge help the spiritual seeker? He says that once we understand the secret of Ishvaraa's birth and action, we will understand the secret of our action as well.
What is the secret of Ishvaraa's birth and action? It looks to us that Ishvaraa is born, and that Ishvaraa performs action. But that is not the case. Through the power of Ishvaraa's Maaya, it only looks like Ishvaraa takes birth and performs action. It is just an illusion. As we have seen earlier, the eternal essence does not perform action, only prakriti - also called maaya - performs action.
Now, the jeeva within us is identified with the body, mind and intellect. Its birth is based on past karmaas. It performs karmaas with a sense of doership. In other words, it thinks that it is performing actions. But from the standpoint of the eternal essence, there is no doership or enjoyership. It is prakriti alone that acts. Just like Ishvaraa does not perform action, the jeeva also does not perform action. The jeeva is one with Ishvaraa.
So therefore, one who truly and completely understands this point will drop identification with his body, and begin identifying with the eternal essence. That is what is meant by the phrase "deham tvaktvaa": the jeeva has stopped identification of the body.
Here, academic knowledge is not enough. We need a first-hand understanding that prakriti performs actions and not the eternal essence. That first-hand understanding can only be gained through meditation, which is explained later in the Gita.
A simple way to understand the teaching so far is as follows. The individual jeeva is like a wave in the ocean. Ishvaraa is like the ocean. The eternal essence or brahman is water. Once the wave realizes that it is the same water as Ishvaraa, it is free from the limitations of its tiny form.
Thursday, January 26, 2012
Bhagavad Gita Verse 5, Chapter 4
Shree Bhagavaan uvaacha:
bahooni me vyateetaani janmaani tava chaarjuna |
taanyaham veda sarvaani na tvam vettha parantapa || 5 ||
Shree Bhagavaan said:
You and I have have undergone many births, O Arjuna. I know all of those (births), but you do not know them, O scorcher-of-foes.
bahooni : many
me : mine
vyateetaani : have happened
janmaani : births
tava : your
cha : and
arjuna : Arjuna
taani : those
aham : I
veda : know
sarvaani : all of them
na : do not
tvam : you
vettha : know
parantapa : scorcher-of-foes
In this shloka, Shri Krishna begins to reveal his divine nature to Arjuna. Previously, Arjuna raised a doubt as to how did Shri Krishna convey the Gita teaching to the sun. Shri Krishna responds by pointing out the similarity as well as the difference between his birth and Arjuna's birth. The similarity is that both Arjuna and Shri Krishna have taken many births in the past.
However, the difference is that Shri Krishna had the knowledge and memory of all his prior births, whereas Arjuna did not. Normally, human beings have such strong identification with their body that it restricts their ability to remember what occurred in another body. We even tend to forget events associated with our own body with the passage of time, including simple things like where we kept our keys in the morning.
So if Shri Krishna could recall what happened in all his births, he did not have any identification to his body, and therefore he is not restricted by its limitations. He was speaking as an enlightened being who realized the eternal essence and has dropped identification with his body. But there is more to Shri Krishna than just this aspect. He will reveal more in the next shloka.
Footnotes
1. How does the Gita treat the topic of rebirth? Our vaasanaas force us to take a birth in a body. If we chose to use the birth to exhaust those vaasanaas, then the cycle of rebirth is broken. But if we chose to use the birth to accumulate more vaasanaas, then we will be forced to take another birth to exhause the newly acquired vaasanaas. Only by cleansing our vaasanaas can we break the cycle of rebirth or "samsaara".
bahooni me vyateetaani janmaani tava chaarjuna |
taanyaham veda sarvaani na tvam vettha parantapa || 5 ||
Shree Bhagavaan said:
You and I have have undergone many births, O Arjuna. I know all of those (births), but you do not know them, O scorcher-of-foes.
bahooni : many
me : mine
vyateetaani : have happened
janmaani : births
tava : your
cha : and
arjuna : Arjuna
taani : those
aham : I
veda : know
sarvaani : all of them
na : do not
tvam : you
vettha : know
parantapa : scorcher-of-foes
In this shloka, Shri Krishna begins to reveal his divine nature to Arjuna. Previously, Arjuna raised a doubt as to how did Shri Krishna convey the Gita teaching to the sun. Shri Krishna responds by pointing out the similarity as well as the difference between his birth and Arjuna's birth. The similarity is that both Arjuna and Shri Krishna have taken many births in the past.
However, the difference is that Shri Krishna had the knowledge and memory of all his prior births, whereas Arjuna did not. Normally, human beings have such strong identification with their body that it restricts their ability to remember what occurred in another body. We even tend to forget events associated with our own body with the passage of time, including simple things like where we kept our keys in the morning.
So if Shri Krishna could recall what happened in all his births, he did not have any identification to his body, and therefore he is not restricted by its limitations. He was speaking as an enlightened being who realized the eternal essence and has dropped identification with his body. But there is more to Shri Krishna than just this aspect. He will reveal more in the next shloka.
Footnotes
1. How does the Gita treat the topic of rebirth? Our vaasanaas force us to take a birth in a body. If we chose to use the birth to exhaust those vaasanaas, then the cycle of rebirth is broken. But if we chose to use the birth to accumulate more vaasanaas, then we will be forced to take another birth to exhause the newly acquired vaasanaas. Only by cleansing our vaasanaas can we break the cycle of rebirth or "samsaara".
Thursday, December 15, 2011
Bhagavad Gita Verse 7, Chapter 3
yastvindriyaani manasaa niyamyaarabhaterjuna |
karmendriyaih karmayogamasaktah sa vishishyate || 7 ||
But one who controls his senses by his mind, O Arjuna, and performs karmayoga with his organs-of-action without attachment - that individual is superior.
yah : that
tu : but
indriyaani : senses
manasaa : by mind
niyamya : controls
aarabhate : follows
arjuna : O Arjuna
karmendriyaih : through organs-of-action
karmayogam : karma yoga
asaktah : without attachment
sa : that individual
vishishyate : is superior
In the previous shloka, we saw that repressing our urges and giving up actions does not work. A different approach is needed to clean our vasanaas and selfish desires. In this shloka, Shri Krishna says that we should not give up actions - instead, we should give up attachment.
Giving up attachment is a technique unto itself, and this chapter goes into a lot of detail on that topic. To begin with, this shloka informs us that we need to arm ourselves with two weapons: discrimination or "viveka", and dispassion or "vairagya".
Let first look at discrimination. If we have followed the teaching so far, we know that material objects are are temporary and are not the true sources of happiness. But it is extremely easy to forget this teaching, especially if we have strong vasanaas and desires.
Therefore, we have to constantly arm ourselves with the weapon of discrimination by being always aware and alert about our thoughts and emotions. And we have to be especially alert when we are around objects that we are attached to. For a simple example take food: it could be chocolates for the sweet tooth person, fried food for the obese person etc.
Next comes dispassion. If we constantly practice discrimination, dispassion will happen automatically. Objects, people and situations will begin to lose their hold on us. Dispassion will prevent our energy from rushing out into the world of material objects through our senses. This is what the shloka means by the phrase "one who controls his senses by his mind."
Finally, once the mind has gained back control over the senses, then the energy that once rushed out through our senses can be channeled into performing karmayoga. The next shloka will go deeper into what Shri Krishna means by karmayoga.
Footnotes
1. Verse 375 of Shankarachaarya's Vivekachoodamani speaks of dispassion and discrimination as "two wings of a bird" that lift the seeker into realization.
karmendriyaih karmayogamasaktah sa vishishyate || 7 ||
But one who controls his senses by his mind, O Arjuna, and performs karmayoga with his organs-of-action without attachment - that individual is superior.
yah : that
tu : but
indriyaani : senses
manasaa : by mind
niyamya : controls
aarabhate : follows
arjuna : O Arjuna
karmendriyaih : through organs-of-action
karmayogam : karma yoga
asaktah : without attachment
sa : that individual
vishishyate : is superior
In the previous shloka, we saw that repressing our urges and giving up actions does not work. A different approach is needed to clean our vasanaas and selfish desires. In this shloka, Shri Krishna says that we should not give up actions - instead, we should give up attachment.
Giving up attachment is a technique unto itself, and this chapter goes into a lot of detail on that topic. To begin with, this shloka informs us that we need to arm ourselves with two weapons: discrimination or "viveka", and dispassion or "vairagya".
Let first look at discrimination. If we have followed the teaching so far, we know that material objects are are temporary and are not the true sources of happiness. But it is extremely easy to forget this teaching, especially if we have strong vasanaas and desires.
Therefore, we have to constantly arm ourselves with the weapon of discrimination by being always aware and alert about our thoughts and emotions. And we have to be especially alert when we are around objects that we are attached to. For a simple example take food: it could be chocolates for the sweet tooth person, fried food for the obese person etc.
Next comes dispassion. If we constantly practice discrimination, dispassion will happen automatically. Objects, people and situations will begin to lose their hold on us. Dispassion will prevent our energy from rushing out into the world of material objects through our senses. This is what the shloka means by the phrase "one who controls his senses by his mind."
Finally, once the mind has gained back control over the senses, then the energy that once rushed out through our senses can be channeled into performing karmayoga. The next shloka will go deeper into what Shri Krishna means by karmayoga.
Footnotes
1. Verse 375 of Shankarachaarya's Vivekachoodamani speaks of dispassion and discrimination as "two wings of a bird" that lift the seeker into realization.
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