anishtamishtam mishram cha trividham karmanaha phalam |
bhavatyatyaaginaam pretya na tu sannyaasinaam kvachita || 12 ||
The three fold fruit of action, undesirable, desirable and mixed, goes after death to the atyaagees, but never to the sanyaasis.
anishtam : undesirable
ishtam : desirable
mishram : mixed
cha : and
trividham : three fold
karmanaha : actions
phalam : fruit
bhavati : goes
atyaaginaam : atyaagees
pretya : after death
na : not
tu : but
sannyaasinaam : to a sanyaasi
kvachita : ever
Shri Krishna elaborates on the theory of karma in this chapter. Every action has a reaction, and this reaction is also known as the phala, result or fruit of the action. When we cross the road to catch a bus, we could get one of three results. We could catch the bus, we could miss the bus, or we could get into a packed bus with no room for seating. The result could be desirable, undesirable or mixed. This is a law of the universe, no different than the law of gravity. The fruit always comes to the performer of the action, with the same certainty as the bill collector comes to collect a debt, per the words of Sant Jnyaneshwar.
Any fruit that is found in nature contains seeds. These seeds can create trees that can generate many more fruits. Similary, every fruit that results from an action has the potential to create innumerable desires that result in even more actions. This infinite chain of action, reaction, fruit, desire and action is nothing but bondage or samsaara. One who is an atyaagi, one who has not given up attachment to fruits of action, is bound in this chain. By practicing karmayoga, by giving up attachment to the fruit of action, we can break this chain.
Now, let us proceed to the next phase of karma yoga. As long as we hold the notion that we are performing all actions, we cannot proceed further in the journey of a seeker. Performance of action is falsely superimposed on the eternal essence which is beyond all action, beyond all change. The second chapter made it very clear that there can be no change in the aatmaa, the eternal essence. Unless we fully internalize the notion that our "I", our self does not perform action, we will remain entrenched in samsaara. Shri Krishna says that only a sanyaasi, only one who sees that Prakriti really performs actions, can destroy current, past and future fruits of action. This topic is elaborated in the following shlokas.
Showing posts with label bhavati. Show all posts
Showing posts with label bhavati. Show all posts
Friday, May 31, 2013
Saturday, April 27, 2013
Bhagavad Gita Verse 7, Chapter 17
aahaararastvapi sarvasya trividho bhavati priyaha |
yajnyastapastathaa daanam teshaam bhedamimam shrunu || 7 ||
Food, also, which is dear to all, is of three types, and similarly, sacrifice, penance and charity. Hear this, their distinction.
aahaaraha : food
tu : and
api : also
sarvasya : all
trividhaha : three types
bhavati : is
priyaha : dear
yajnyaha : sacrifice
tapaha : penance
tathaa : similarly
daanam : charity
teshaam : these
bhedam : distinction
imam : this
shrunu : hear
Shri Krishna now begins to explain the method by which we can analyze the texture or the nature of our faith. The principle here is to assess the attitude with which we perform actions. The type of attitude maintained while performing an action will reveal whether our faith is saatvic, raajasic or taamasic. Shri Krishna covers the entire spectrum of actions performed by us with just four categories: our intake of food, sacrifice, penance and charity. To better understand these categories, we need to understand the underlying symbolic meaning.
We have come across broader meaning of the term yajnya or sacrifice in karma yoga. It refers to any action or transaction with another person or object while adhering to our duty. If we are an accountant by profession, then earning a livelihood as an accountant becomes a yajyna or sacrifice. Next, tapas or penance is the means by which we conserve energy needed to perform our duties. A scientist will give up innumerable opportunities to party because he is performing an experiment in his lab in the night. This is penance. Daanam or charity refers to the donation of excess wealth accumulated while performing our duties. The act of charity helps reduce our level of lobha or greed.
The intake of food or aahaara is given its own category. It different than sacrifice, penance or austerity for a couple of reasons. Any action performed towards feeding the body gives its phala, its result, immediately. But any other type of action gives its result much later. Furthermore, the result of feeding our body is restricted to the body, not to anything or anyone else. That is why people who are very diligent in their duties can become lax in their dietary habits. Food is analyzed in great detail in the next three shlokas.
yajnyastapastathaa daanam teshaam bhedamimam shrunu || 7 ||
Food, also, which is dear to all, is of three types, and similarly, sacrifice, penance and charity. Hear this, their distinction.
aahaaraha : food
tu : and
api : also
sarvasya : all
trividhaha : three types
bhavati : is
priyaha : dear
yajnyaha : sacrifice
tapaha : penance
tathaa : similarly
daanam : charity
teshaam : these
bhedam : distinction
imam : this
shrunu : hear
Shri Krishna now begins to explain the method by which we can analyze the texture or the nature of our faith. The principle here is to assess the attitude with which we perform actions. The type of attitude maintained while performing an action will reveal whether our faith is saatvic, raajasic or taamasic. Shri Krishna covers the entire spectrum of actions performed by us with just four categories: our intake of food, sacrifice, penance and charity. To better understand these categories, we need to understand the underlying symbolic meaning.
We have come across broader meaning of the term yajnya or sacrifice in karma yoga. It refers to any action or transaction with another person or object while adhering to our duty. If we are an accountant by profession, then earning a livelihood as an accountant becomes a yajyna or sacrifice. Next, tapas or penance is the means by which we conserve energy needed to perform our duties. A scientist will give up innumerable opportunities to party because he is performing an experiment in his lab in the night. This is penance. Daanam or charity refers to the donation of excess wealth accumulated while performing our duties. The act of charity helps reduce our level of lobha or greed.
The intake of food or aahaara is given its own category. It different than sacrifice, penance or austerity for a couple of reasons. Any action performed towards feeding the body gives its phala, its result, immediately. But any other type of action gives its result much later. Furthermore, the result of feeding our body is restricted to the body, not to anything or anyone else. That is why people who are very diligent in their duties can become lax in their dietary habits. Food is analyzed in great detail in the next three shlokas.
Tuesday, April 23, 2013
Bhagavad Gita Verse 3, Chapter 17
sattvaanuroopaa sarvasya shraddhaa bhavati bhaarata |
shraddhaamayoyam purusho yo yacchraddhaha sa eva saha || 3 ||
The faith of each is according to his nature, O Bhaarata. This human being is comprised of faith. As his faith, so is he.
sattvaanuroopaa : according to nature
sarvasya : of each
shraddhaa : faith
bhavati : is
bhaarata : O Bhaarata
shraddhaamayaha : comprised of faith
ayam : this
purushaha : human being
yaha : he who
yacchraddhaha : as his faith
saha : so
eva : only
saha : he
Shri Krishna emphasized the point made in the earlier shloka. The human being is nothing but a bundle of faiths, also known as beliefs, prejudices, customs, culture, tradition, basically everything that is ingrained into us as samskaaraas or impressions. But where do these impressions come from? Some of these impressions come from external factors, and some of these are present in us right from our birth.
When we see a child prodigy perform a complicated symphony, we may say that she got this skill from non stop practice since her birth, or we may say that she got it from her practice in a previous life. In any case, her actions are a product of the samskaaraas or impressions formed through countless hours of practice.
Shri Krishna says that faith is according to one’s sattva. Here, sattva is not used in its traditional meaning as a guna like rajas and tamas. Sattva refers to our svaabhaava, our nature, the bundle of impressions that are stored in our inner instrument, our antaha karana, which is comprised of our mind, intellect, memory and senses. This sattva, this bundle of impressions, makes us choose our actions throughout our lives. Although we think of ourselves as rational individuals, we use logic and reason to justify and rationalize our faith, in a roundabout way.
Now we come back to the question posed in the previous shloka. How can we assess the texture of our faith, our beliefs and our prejudices? We need to examine our actions. Our faith, our beliefs and our prejudices guide our actions. Therefore, by examining the texture of our actions, we can determine the texture of our faith. Our faith could be saatvic, raajasic or taamasic. Shri Krishna now takes each aspect of our actions and gives us guidelines on how to determine their texture.
shraddhaamayoyam purusho yo yacchraddhaha sa eva saha || 3 ||
The faith of each is according to his nature, O Bhaarata. This human being is comprised of faith. As his faith, so is he.
sattvaanuroopaa : according to nature
sarvasya : of each
shraddhaa : faith
bhavati : is
bhaarata : O Bhaarata
shraddhaamayaha : comprised of faith
ayam : this
purushaha : human being
yaha : he who
yacchraddhaha : as his faith
saha : so
eva : only
saha : he
Shri Krishna emphasized the point made in the earlier shloka. The human being is nothing but a bundle of faiths, also known as beliefs, prejudices, customs, culture, tradition, basically everything that is ingrained into us as samskaaraas or impressions. But where do these impressions come from? Some of these impressions come from external factors, and some of these are present in us right from our birth.
When we see a child prodigy perform a complicated symphony, we may say that she got this skill from non stop practice since her birth, or we may say that she got it from her practice in a previous life. In any case, her actions are a product of the samskaaraas or impressions formed through countless hours of practice.
Shri Krishna says that faith is according to one’s sattva. Here, sattva is not used in its traditional meaning as a guna like rajas and tamas. Sattva refers to our svaabhaava, our nature, the bundle of impressions that are stored in our inner instrument, our antaha karana, which is comprised of our mind, intellect, memory and senses. This sattva, this bundle of impressions, makes us choose our actions throughout our lives. Although we think of ourselves as rational individuals, we use logic and reason to justify and rationalize our faith, in a roundabout way.
Now we come back to the question posed in the previous shloka. How can we assess the texture of our faith, our beliefs and our prejudices? We need to examine our actions. Our faith, our beliefs and our prejudices guide our actions. Therefore, by examining the texture of our actions, we can determine the texture of our faith. Our faith could be saatvic, raajasic or taamasic. Shri Krishna now takes each aspect of our actions and gives us guidelines on how to determine their texture.
Monday, April 22, 2013
Bhagavad Gita Verse 2, Chapter 17
Shree Bhagavaan uvaacha:
trividhaa bhavati shraddhaa dehinaam saa svabhaavajaa |
saatvikee raajasee chaiva taamasee cheti taam shrunu || 2 ||
Shree Bhagavaan said:
Threefold is the faith that comes from the nature of the embodied ones, saatvic, raajasic and taamasic. Listen about that from me.
trividhaa : three fold
bhavati : is
shraddhaa : faith
dehinaam : embodied ones
saa : they
svabhaavajaa : come from nature
saatvikee : saatvic
raajasee : raajasic
cha : and
eva : also
taamasee : taamasic
cha : and
iti : in this manner
taam : about that
shrunu : listen
Arjuna began this chapter by posing the following question. If one does not have access to the scriptures but uses their faith to guide their lives, what kind of a position is that? Shri Krishna does not answer that question directly. The entire chapter, in fact, is the answer to that question.
It is not an easy question to answer because faith differs from person to person. We can say that we trust our faith, our conscience, to guide us towards performing right actions. But the faith of a terrorist is different than faith of a saint. If we do not have guru to guide us, we cannot assess our faith objectively. So how should we tackle this issue?
Shri Krishna gives us a starting point to help us. We first need to understand what he means when he says that faith comes from svabhaava or nature. What exactly is meant by nature here? Nature refers to the collection of samskaaraas or impressions that are present in a person, a “dehin” or embodied one, from birth until death. Whenever we perform an action and get its result, both the action and result are ingrained in our mind in the form of an impression. This impression is called as samskaara. Whenever we repeat the action and get the same result, the impression is further ingrained and strengthened. If we repeat it often enough, it becomes a habit. It could be a good habit such as respecting our elders, or a bad habit such as smoking.
So this nature, this collection of samskaaraas or impressions, is where our faith comes from. Now let’s go back to Arjuna’s question. In the absence of scriptures, in the absence of a rational, logical means to check our actions, what will happen if we use our faith instead? If someone swears loudly at us in the middle of the street, we will respond instinctively at that point rather than using logic or reason. We may punch the person who yelled at us, or we may ignore him. It depends on the makeup of our nature.
Now, based on the makeup of our nature, we can classify our faith into three types: saatvic, raajasic and taamasic. But it is difficult to do so directly. We will have to infer the nature of faith through something else. Shri Krishna tells Arjuna to listen, since he will explain how to do this.
trividhaa bhavati shraddhaa dehinaam saa svabhaavajaa |
saatvikee raajasee chaiva taamasee cheti taam shrunu || 2 ||
Shree Bhagavaan said:
Threefold is the faith that comes from the nature of the embodied ones, saatvic, raajasic and taamasic. Listen about that from me.
trividhaa : three fold
bhavati : is
shraddhaa : faith
dehinaam : embodied ones
saa : they
svabhaavajaa : come from nature
saatvikee : saatvic
raajasee : raajasic
cha : and
eva : also
taamasee : taamasic
cha : and
iti : in this manner
taam : about that
shrunu : listen
Arjuna began this chapter by posing the following question. If one does not have access to the scriptures but uses their faith to guide their lives, what kind of a position is that? Shri Krishna does not answer that question directly. The entire chapter, in fact, is the answer to that question.
It is not an easy question to answer because faith differs from person to person. We can say that we trust our faith, our conscience, to guide us towards performing right actions. But the faith of a terrorist is different than faith of a saint. If we do not have guru to guide us, we cannot assess our faith objectively. So how should we tackle this issue?
Shri Krishna gives us a starting point to help us. We first need to understand what he means when he says that faith comes from svabhaava or nature. What exactly is meant by nature here? Nature refers to the collection of samskaaraas or impressions that are present in a person, a “dehin” or embodied one, from birth until death. Whenever we perform an action and get its result, both the action and result are ingrained in our mind in the form of an impression. This impression is called as samskaara. Whenever we repeat the action and get the same result, the impression is further ingrained and strengthened. If we repeat it often enough, it becomes a habit. It could be a good habit such as respecting our elders, or a bad habit such as smoking.
So this nature, this collection of samskaaraas or impressions, is where our faith comes from. Now let’s go back to Arjuna’s question. In the absence of scriptures, in the absence of a rational, logical means to check our actions, what will happen if we use our faith instead? If someone swears loudly at us in the middle of the street, we will respond instinctively at that point rather than using logic or reason. We may punch the person who yelled at us, or we may ignore him. It depends on the makeup of our nature.
Now, based on the makeup of our nature, we can classify our faith into three types: saatvic, raajasic and taamasic. But it is difficult to do so directly. We will have to infer the nature of faith through something else. Shri Krishna tells Arjuna to listen, since he will explain how to do this.
Tuesday, February 26, 2013
Bhagavad Gita Verse 21, Chapter 14
Arjuna uvaacha:
kairlingaistreengunaanetaanateeto bhavati prabho |
kimaachaaraha katham chaitaanstreengunaantivartate || 21 ||
Arjuna said:
By which signs is the one who has gone beyond the three gunas known, O Lord? What is his behaviour, and how does he transcend these three gunas?
kaihi : which
lingaihi : signs
treen : three
gunaan : gunas
etaan : these
ateetaha : one who has gone beyond
bhavati : is
prabho : O Lord
kimaachaaraha : what is his behaviour
katham : how
cha : and
etaan : these
treen : three
gunaan : gunas
ativartate : transcend
We hear Arjuna speak after a long time in this shloka. Arjuna usually speaks when he needs to clarify a doubt, or when he thinks that he needs a more practical version of what he has just heard. We have seen this happen several times. In the second chapter, Arjuna wanted to know the marks of the person who is established in knowledge, sthitha prajnya. Arjuna also asked the signs of a perfected devotee in the chapter on bhakti yoga. Every time he has asked a question, we as listeners have benefitted tremendously.
Having heard a detailed explanation around the three gunas, but only a couple of shlokas on the person who transcends those gunas and attains immortality, Arjuna found it appropriate to ask a question at this juncture. He wanted to know three things. First, how does one know that a person has transcended the three gunas. Second, how does such a person behave in the world. Third, how does he actually transcend the three gunas.
We have to constantly remind ourselves that everything we learn from this chapter is purely for self-analysis, not for judging or evaluating someone else. The only person that can accurately determine whether our mental state is sattvic, rajasic or tamasic is none other than ourselves. There is another aspect to learning about the signs of one who has gone beyond the influence of the gunas. Until we reach the state of liberation, these signs are attributes that we should aspire to cultivate in our lives.
kairlingaistreengunaanetaanateeto bhavati prabho |
kimaachaaraha katham chaitaanstreengunaantivartate || 21 ||
Arjuna said:
By which signs is the one who has gone beyond the three gunas known, O Lord? What is his behaviour, and how does he transcend these three gunas?
kaihi : which
lingaihi : signs
treen : three
gunaan : gunas
etaan : these
ateetaha : one who has gone beyond
bhavati : is
prabho : O Lord
kimaachaaraha : what is his behaviour
katham : how
cha : and
etaan : these
treen : three
gunaan : gunas
ativartate : transcend
We hear Arjuna speak after a long time in this shloka. Arjuna usually speaks when he needs to clarify a doubt, or when he thinks that he needs a more practical version of what he has just heard. We have seen this happen several times. In the second chapter, Arjuna wanted to know the marks of the person who is established in knowledge, sthitha prajnya. Arjuna also asked the signs of a perfected devotee in the chapter on bhakti yoga. Every time he has asked a question, we as listeners have benefitted tremendously.
Having heard a detailed explanation around the three gunas, but only a couple of shlokas on the person who transcends those gunas and attains immortality, Arjuna found it appropriate to ask a question at this juncture. He wanted to know three things. First, how does one know that a person has transcended the three gunas. Second, how does such a person behave in the world. Third, how does he actually transcend the three gunas.
We have to constantly remind ourselves that everything we learn from this chapter is purely for self-analysis, not for judging or evaluating someone else. The only person that can accurately determine whether our mental state is sattvic, rajasic or tamasic is none other than ourselves. There is another aspect to learning about the signs of one who has gone beyond the influence of the gunas. Until we reach the state of liberation, these signs are attributes that we should aspire to cultivate in our lives.
Friday, February 15, 2013
Bhagavad Gita Verse 10, Chapter 14
rajastamaschaabhibhooya sattvam bhavati bhaarata |
rajaha sattvam tamaschaiva tamaha sattvam rajastathaa || 10 ||
Sattva rises, O Bhaarata, when it overpowers rajas and tamas, so does rajas overpower sattva and tamas, and also tamas overpowers sattva and rajas.
rajas : rajas
tamas : tamas
cha : and
abhibhooya : overpowers
sattvam : sattva
bhavati : rises
bhaarata : O Bhaarata
rajaha : rajas
sattvam : sattva
tamas : tamas
cha : and
eva : similarly
tamaha : tamas
sattvam : sattva
rajas : rajas
tathaa : similarly
Now that we have a basic understanding of the properties of the three gunaas, we need to go one level deeper. We know that our mind is always under the influence of the three gunaas, since it is made up of those very three gunaas. How do these three gunaas impact the mind? Do they work in parallel or do they work in sequence? Is there any one gunaa that is more powerful than the other?
Shri Krishna says that our mind can only be under the impact of one gunaa at a time. This happens when one gunaa assumes dominance, and consequently, asserts its authority over the others. When sattva is dominant, it dominates over rajas and tamas. Similarly, rajas dominates over the other two and tamas over the other two. All three gunaas are at war with each other in our mind. When one gunaa achieves victory, it temporarily defeats the others.
Having known this, we now would like to know which gunaa within us dominates more than others. This is not an easy question to answer, because we have to analyze ourselves and not anyone else. We need to look within. We need to understand what thoughts, feelings and emotions should we watch out for so that we can tie them back to a specific gunaa. If we conduct this analysis for a while, we will know which gunaa predominates. Shri Krishna expands on the topic of the marks or signs of each gunaa in the next shloka.
rajaha sattvam tamaschaiva tamaha sattvam rajastathaa || 10 ||
Sattva rises, O Bhaarata, when it overpowers rajas and tamas, so does rajas overpower sattva and tamas, and also tamas overpowers sattva and rajas.
rajas : rajas
tamas : tamas
cha : and
abhibhooya : overpowers
sattvam : sattva
bhavati : rises
bhaarata : O Bhaarata
rajaha : rajas
sattvam : sattva
tamas : tamas
cha : and
eva : similarly
tamaha : tamas
sattvam : sattva
rajas : rajas
tathaa : similarly
Now that we have a basic understanding of the properties of the three gunaas, we need to go one level deeper. We know that our mind is always under the influence of the three gunaas, since it is made up of those very three gunaas. How do these three gunaas impact the mind? Do they work in parallel or do they work in sequence? Is there any one gunaa that is more powerful than the other?
Shri Krishna says that our mind can only be under the impact of one gunaa at a time. This happens when one gunaa assumes dominance, and consequently, asserts its authority over the others. When sattva is dominant, it dominates over rajas and tamas. Similarly, rajas dominates over the other two and tamas over the other two. All three gunaas are at war with each other in our mind. When one gunaa achieves victory, it temporarily defeats the others.
Having known this, we now would like to know which gunaa within us dominates more than others. This is not an easy question to answer, because we have to analyze ourselves and not anyone else. We need to look within. We need to understand what thoughts, feelings and emotions should we watch out for so that we can tie them back to a specific gunaa. If we conduct this analysis for a while, we will know which gunaa predominates. Shri Krishna expands on the topic of the marks or signs of each gunaa in the next shloka.
Friday, February 8, 2013
Bhagavad Gita Verse 3, Chapter 14
mama yonirmahadbrahma tasmingarbham dadhaamyaham |
sambhavaha sarvabhootaanaam tato bhavati bhaarata || 3 ||
My womb is the great brahman. In it, I place the seed. From that, O Bharaata, is the birth of all beings.
mama : my
yonihi : womb
mahadbrahma : great brahman
tasmin : in it
garbham : seed
dadhaami : place
aham : I
sambhavaha : birth
sarvabhootaanaam : all beings
tataha : from that
bhavati : happens
bhaarata : O Bhaarata
According to the theory of karma, each jeeva or individual soul generates new unfulfilled desires or vaasanaas. These vaasanaas are created as a result of karma phala or fruits of action. Each action of eating a sweet creates a new desire to eat a sweet later, for instance. One lifetime is not enough to exhaust these vaasanaas, causing the jeeva to continuously take birth in the world to fulfill its desires. This is the explanation of birth and rebirth of jeevas. But how does the universe itself begin? Shri Krishna describes this topic in extremely poetic language in two shlokas.
Ishvara, at the beginning of creation, splits himself into his two aspects. One aspect is Prakriti, referred to here as the "great brahman", which comprises three gunaas or qualities. Prakriti has the power to generate an infinite variety of forms through innumerable permutations and combinations of its three gunaas. But it is inert. It cannot create the universe by itself. The awareness aspect of Ishvara, the kshetrajnya, is needed to infuse Prakriti with life. This happens when Ishvara places all of the jeevas into Prakriti, just like seeds are placed into soil.
Let’s examine this in more detail. How exactly does the jeeva come into contact with Prakriti? It is due to avidyaa or ignorance. Each jeeva’s vaasanaas or unfulfilled desires are caused by its ignorance of its true nature which is infinite. Instead, the jeeva, also known as the Purusha, thinks that it is incomplete, and mistakenly rushes out into Prakriti to make itself complete again. This illusory link between the Purusha and Prakriti becomes the source of its birth and rebirth in the cycle of samsaara.
sambhavaha sarvabhootaanaam tato bhavati bhaarata || 3 ||
My womb is the great brahman. In it, I place the seed. From that, O Bharaata, is the birth of all beings.
mama : my
yonihi : womb
mahadbrahma : great brahman
tasmin : in it
garbham : seed
dadhaami : place
aham : I
sambhavaha : birth
sarvabhootaanaam : all beings
tataha : from that
bhavati : happens
bhaarata : O Bhaarata
According to the theory of karma, each jeeva or individual soul generates new unfulfilled desires or vaasanaas. These vaasanaas are created as a result of karma phala or fruits of action. Each action of eating a sweet creates a new desire to eat a sweet later, for instance. One lifetime is not enough to exhaust these vaasanaas, causing the jeeva to continuously take birth in the world to fulfill its desires. This is the explanation of birth and rebirth of jeevas. But how does the universe itself begin? Shri Krishna describes this topic in extremely poetic language in two shlokas.
Ishvara, at the beginning of creation, splits himself into his two aspects. One aspect is Prakriti, referred to here as the "great brahman", which comprises three gunaas or qualities. Prakriti has the power to generate an infinite variety of forms through innumerable permutations and combinations of its three gunaas. But it is inert. It cannot create the universe by itself. The awareness aspect of Ishvara, the kshetrajnya, is needed to infuse Prakriti with life. This happens when Ishvara places all of the jeevas into Prakriti, just like seeds are placed into soil.
Let’s examine this in more detail. How exactly does the jeeva come into contact with Prakriti? It is due to avidyaa or ignorance. Each jeeva’s vaasanaas or unfulfilled desires are caused by its ignorance of its true nature which is infinite. Instead, the jeeva, also known as the Purusha, thinks that it is incomplete, and mistakenly rushes out into Prakriti to make itself complete again. This illusory link between the Purusha and Prakriti becomes the source of its birth and rebirth in the cycle of samsaara.
Sunday, August 26, 2012
Bhagavad Gita Verse 31, Chapter 9
kshipram bhavati dharmaatmaa shashvachhaantim nigachhati |
kaunteya pratijaanaahi na me bhaktaha pranashyati || 31 ||
He becomes virtuous instantly and attains eternal peace. O Kaunteya, declare that my devotee never perishes.
kshipram : instantly
bhavati : he becomes
dharmaatmaa : virtuous
shashvat : eternal
shaantim : peace
nigachhati : attains
kaunteya : O Kaunteya
pratijaanaahi : declare
na : not
me : my
bhaktaha : devotee
pranashyati : perish
Earlier we saw that the resolve towards devotion is most important. Shri Krishna further adds to that statement by saying that one who makes such a resolve attains eternal bliss and peace. He also urges Arjuna to make such a resolve towards devotion.
Many commentators explain the word “kshipram” by snapping their fingers. In other words, the amount of time it takes to snap your fingers is how long it takes to make a commitment, to make a resolve towards devotion of Ishvara. When this happens, Ishvara ensures that such a person becomes virtuous and attains everlasting happiness and peace.
As long as we harbour desires for worldly objects, we will never experience long-lasting happiness. But by performing actions in the worship of Ishvara, our notion of doership and enjoyership is destroyed because we are acting as agents of Ishvara. When doership and enjoyership is removed, desires are automatically eliminated, resulting in everlasting peace and bliss.
Now, there could be a situation where we work in the spirit of worship for while, but fall back into our old desire-prompted actions again. Shri Krishna says that as long as we have made a commitment to devotion, Ishvara will ensure that we do not fall, we do not perish. However, Shri Krishna is specific in his statement that the resolve has to come from the devotee, not from Ishvara. Ishvara may break a promise that he has made himself, but he will always stand by a resolve that is made by his devotee.
So therefore, a person who has the tendency to commit wrongdoing can also become a devotee. What other types of people can become devotees? We shall see next.
kaunteya pratijaanaahi na me bhaktaha pranashyati || 31 ||
He becomes virtuous instantly and attains eternal peace. O Kaunteya, declare that my devotee never perishes.
kshipram : instantly
bhavati : he becomes
dharmaatmaa : virtuous
shashvat : eternal
shaantim : peace
nigachhati : attains
kaunteya : O Kaunteya
pratijaanaahi : declare
na : not
me : my
bhaktaha : devotee
pranashyati : perish
Earlier we saw that the resolve towards devotion is most important. Shri Krishna further adds to that statement by saying that one who makes such a resolve attains eternal bliss and peace. He also urges Arjuna to make such a resolve towards devotion.
Many commentators explain the word “kshipram” by snapping their fingers. In other words, the amount of time it takes to snap your fingers is how long it takes to make a commitment, to make a resolve towards devotion of Ishvara. When this happens, Ishvara ensures that such a person becomes virtuous and attains everlasting happiness and peace.
As long as we harbour desires for worldly objects, we will never experience long-lasting happiness. But by performing actions in the worship of Ishvara, our notion of doership and enjoyership is destroyed because we are acting as agents of Ishvara. When doership and enjoyership is removed, desires are automatically eliminated, resulting in everlasting peace and bliss.
Now, there could be a situation where we work in the spirit of worship for while, but fall back into our old desire-prompted actions again. Shri Krishna says that as long as we have made a commitment to devotion, Ishvara will ensure that we do not fall, we do not perish. However, Shri Krishna is specific in his statement that the resolve has to come from the devotee, not from Ishvara. Ishvara may break a promise that he has made himself, but he will always stand by a resolve that is made by his devotee.
So therefore, a person who has the tendency to commit wrongdoing can also become a devotee. What other types of people can become devotees? We shall see next.
Tuesday, June 19, 2012
Bhagavad Gita Verse 23, Chapter 7
antavattu phalam teshaam tadbhavatyalpamedhasaam |
devaandevayajo yaanti madbhaktaa yaanti maamapi || 23 ||
But, those with finite intellect obtain a perishable result. Worshippers of deities obtain those deities, (and) my devotees obtain me alone.
antavat : perishable
tu : but
phalam : result
teshaam : of those
tat : that
bhavati : obtain
alpamedhasaam : people of finite intellect
devaan : deities
devayajaha : those who worship
yaanti : obtain
madbhaktaaha : my devotee
yaanti : obtain
maam : me
api : alone
We saw that there were two kinds of devotees - those who pursue finite goals and those who pursue the infinite. Earlier, Shri Krishna said that there was nothing wrong with pursuing finite goals as long as such devotees eventually involve towards pursuing the infinite.
Why do most devotees contact a deity, someone or something that is higher than them? It is to acquire or obtain a goal that will relieve them of their finitude. Let’s say they worship a deity and manage to obtain the object that they desire. Shri Krishna says that no matter what object is acquired, it will perish at some point. In other words, that object will be time-bound or space-bound. It will make the person happy for a short amount of time, after which he will begin to feel finite and consequently unhappy. The cycle of seeking another finite goal will start all over again.
Devotees who do not see the folly of repeatedly acquiring finite things are termed “alpa-medhasaa” or finite-minded by Shri Krishna. They will never be free of sorrow but will manage to suppress it temporarily. They are deprived of the knowledge which indicates the true nature of Ishvara. That is why we should never stop enquiring into the reality of things, and try to look beyond the material world for the real answers to our problems.
Shri Krishna goes on to say that those who worship deities may eventually obtain the favour of the deity, who will shower them with his grace. Though commendable, this outcome will still be futile, because the deity is still a finite entity. Only those who seek the infinite Ishvara will gain infinitude by which their sense of finitude or incompleteness will be taken care of once and for all.
So then, there has to be reason why most people do not seek infinitude. This is taken up next.
devaandevayajo yaanti madbhaktaa yaanti maamapi || 23 ||
But, those with finite intellect obtain a perishable result. Worshippers of deities obtain those deities, (and) my devotees obtain me alone.
antavat : perishable
tu : but
phalam : result
teshaam : of those
tat : that
bhavati : obtain
alpamedhasaam : people of finite intellect
devaan : deities
devayajaha : those who worship
yaanti : obtain
madbhaktaaha : my devotee
yaanti : obtain
maam : me
api : alone
We saw that there were two kinds of devotees - those who pursue finite goals and those who pursue the infinite. Earlier, Shri Krishna said that there was nothing wrong with pursuing finite goals as long as such devotees eventually involve towards pursuing the infinite.
Why do most devotees contact a deity, someone or something that is higher than them? It is to acquire or obtain a goal that will relieve them of their finitude. Let’s say they worship a deity and manage to obtain the object that they desire. Shri Krishna says that no matter what object is acquired, it will perish at some point. In other words, that object will be time-bound or space-bound. It will make the person happy for a short amount of time, after which he will begin to feel finite and consequently unhappy. The cycle of seeking another finite goal will start all over again.
Devotees who do not see the folly of repeatedly acquiring finite things are termed “alpa-medhasaa” or finite-minded by Shri Krishna. They will never be free of sorrow but will manage to suppress it temporarily. They are deprived of the knowledge which indicates the true nature of Ishvara. That is why we should never stop enquiring into the reality of things, and try to look beyond the material world for the real answers to our problems.
Shri Krishna goes on to say that those who worship deities may eventually obtain the favour of the deity, who will shower them with his grace. Though commendable, this outcome will still be futile, because the deity is still a finite entity. Only those who seek the infinite Ishvara will gain infinitude by which their sense of finitude or incompleteness will be taken care of once and for all.
So then, there has to be reason why most people do not seek infinitude. This is taken up next.
Saturday, May 19, 2012
Bhagavad Gita Verse 42, Chapter 6
athavaa yoginaameva kule bhavati dheemataam |
etaddhi durlabhataram loke janma yadeedrisham || 42 ||
Alternatively, he will go only to a family of learned yogis. One whose birth is of this type is exceedingly rare in this world.
athavaa : alternatively
yoginaam : in yogis
eva : only
kule : family
bhavati : will go
dheemataam : learned
etat : this
hi : definitely
durlabhataram : exceedingly rare
loke : world
janma : birth
yat : one whose
eedrisham : of this type
Earlier, Shri Krishna spoke about the fate of the unfulfilled meditator who goes to an illustrious family after having attained heaven. In this shloka, Shri Krishna talks about another type of unfilled meditators who is born not into a wealthy family but into a family of learned yogis. He also says that such a birth is exceedingly rare.
So far, Shri Krishna has spoken about two types of serious seekers who had a clear understanding of meditation but were unable to attain liberation. The difference between the two types of seekers is the presence or absence of desires. The meditator who still harbours desires is born into a wealthy family.
Desires are the biggest obstacles in meditation. Only when desires are extinguished can serious meditation begin. That is why this category of meditators is given the chance to fulfill his desires in a wealthy family.
The other rarer category of meditator had managed to extinguish his desires, but could not attain liberation because he ran out of time. Since he is not interested in fulfilling any desire, regardless of whether it is heavenly or earthly, he goes straight into a family of yogis after he dies. These yogis are not just accomplished meditators, they also possess “dheemata” or a keen understanding of the scriptures.
Such a family provides a conducive environment for this kind of meditator to continue his progress in meditation. He has enough dispassion in him and therefore does not get affected by the the absence of wealth in this new family. In fact he appreciates it because wealth can become a distraction in the path of meditation.
Now, do both these types of newly-born seekers have to start their journey from scratch? This is taken up by Shri Krishna in the next shloka.
etaddhi durlabhataram loke janma yadeedrisham || 42 ||
Alternatively, he will go only to a family of learned yogis. One whose birth is of this type is exceedingly rare in this world.
athavaa : alternatively
yoginaam : in yogis
eva : only
kule : family
bhavati : will go
dheemataam : learned
etat : this
hi : definitely
durlabhataram : exceedingly rare
loke : world
janma : birth
yat : one whose
eedrisham : of this type
Earlier, Shri Krishna spoke about the fate of the unfulfilled meditator who goes to an illustrious family after having attained heaven. In this shloka, Shri Krishna talks about another type of unfilled meditators who is born not into a wealthy family but into a family of learned yogis. He also says that such a birth is exceedingly rare.
So far, Shri Krishna has spoken about two types of serious seekers who had a clear understanding of meditation but were unable to attain liberation. The difference between the two types of seekers is the presence or absence of desires. The meditator who still harbours desires is born into a wealthy family.
Desires are the biggest obstacles in meditation. Only when desires are extinguished can serious meditation begin. That is why this category of meditators is given the chance to fulfill his desires in a wealthy family.
The other rarer category of meditator had managed to extinguish his desires, but could not attain liberation because he ran out of time. Since he is not interested in fulfilling any desire, regardless of whether it is heavenly or earthly, he goes straight into a family of yogis after he dies. These yogis are not just accomplished meditators, they also possess “dheemata” or a keen understanding of the scriptures.
Such a family provides a conducive environment for this kind of meditator to continue his progress in meditation. He has enough dispassion in him and therefore does not get affected by the the absence of wealth in this new family. In fact he appreciates it because wealth can become a distraction in the path of meditation.
Now, do both these types of newly-born seekers have to start their journey from scratch? This is taken up by Shri Krishna in the next shloka.
Thursday, April 19, 2012
Bhagavad Gita Verse 17, Chapter 6
yuktaahaaravihaarasya yuktacheshtasya karmasu |
yuktasvapnaavabodhasya yogo bhavati duhkhahaa || 17 ||
One who has regulated his intake and movements, his conduct in action, his sleep and wakefulness, his sorrows are eliminated through yoga.
yukta : regulated
aahaara : intake
vihaara : movement
asya : one who conducts
yuktacheshtasya : one who is well behaved
karmasu : in actions
yukta : regulated
svapna : sleep
avabodhasya : one who is awake
yogaha : yoga
bhavati : are
duhkha : sorrow
haa : eliminate
In several places within the Gita, Shri Krishna explains a point by highlighting both its positive and negative aspects. Previously, he advised the seeker against pursuing extensive austerities using the body. In this shloka, he urges us to lead a well balanced and regulated life so that our body can support our spiritual endeavours. He says that one who has a well regulated diet, exercise, conduct and sleep is fit to become a meditator. Meditation destroys sorrow when one leads a regulated life, but it can very well cause sorrow if one does not.
As we saw earlier, Shri Krishna advises us to monitor the quantity and quality of our food intake. We should be constantly aware of what we are eating, how often we are eating it, what will be the impact on our meditation and so on. On similar lines, the level of daily activity conducted by our body should be appropriate with regards to our health, job and so on. If we lead mostly sedentary lives, then we should undertake the right level of exercise so that meditation does not make the body less active. If we lead very active lives, then we need to ensure that our body is calm and rested when we attempt to meditate.
Furthermore, the quality of our actions also determines success in meditation. If we have the habit of getting into fights with people, we will not be able to meditate properly because the fight will pop up during meditation. Similarly, if we watch a lot of tv or read a lot just before meditation, those inputs will manifest as thoughts and disrupt the meditation. The need to have the appropriate amount of sleep is also re-emphasized.
Broadly speaking, we have to decide what takes priority in our life. If material pursuits take priority, then there always will be excuses and reasons why our meditation cannot happen properly. But if meditation becomes the primary priority, then not only will we progress on the spiritual path, but the well-regulated life that results out of the discipline the we gain becomes a welcome addition.
yuktasvapnaavabodhasya yogo bhavati duhkhahaa || 17 ||
One who has regulated his intake and movements, his conduct in action, his sleep and wakefulness, his sorrows are eliminated through yoga.
yukta : regulated
aahaara : intake
vihaara : movement
asya : one who conducts
yuktacheshtasya : one who is well behaved
karmasu : in actions
yukta : regulated
svapna : sleep
avabodhasya : one who is awake
yogaha : yoga
bhavati : are
duhkha : sorrow
haa : eliminate
In several places within the Gita, Shri Krishna explains a point by highlighting both its positive and negative aspects. Previously, he advised the seeker against pursuing extensive austerities using the body. In this shloka, he urges us to lead a well balanced and regulated life so that our body can support our spiritual endeavours. He says that one who has a well regulated diet, exercise, conduct and sleep is fit to become a meditator. Meditation destroys sorrow when one leads a regulated life, but it can very well cause sorrow if one does not.
As we saw earlier, Shri Krishna advises us to monitor the quantity and quality of our food intake. We should be constantly aware of what we are eating, how often we are eating it, what will be the impact on our meditation and so on. On similar lines, the level of daily activity conducted by our body should be appropriate with regards to our health, job and so on. If we lead mostly sedentary lives, then we should undertake the right level of exercise so that meditation does not make the body less active. If we lead very active lives, then we need to ensure that our body is calm and rested when we attempt to meditate.
Furthermore, the quality of our actions also determines success in meditation. If we have the habit of getting into fights with people, we will not be able to meditate properly because the fight will pop up during meditation. Similarly, if we watch a lot of tv or read a lot just before meditation, those inputs will manifest as thoughts and disrupt the meditation. The need to have the appropriate amount of sleep is also re-emphasized.
Broadly speaking, we have to decide what takes priority in our life. If material pursuits take priority, then there always will be excuses and reasons why our meditation cannot happen properly. But if meditation becomes the primary priority, then not only will we progress on the spiritual path, but the well-regulated life that results out of the discipline the we gain becomes a welcome addition.
Wednesday, April 4, 2012
Bhagavad Gita Verse 2, Chapter 6
yam sannyaasamiti praahuryogam tam viddhi paandava |
na hyasannyastasankalpo yogi bhavati kashchana | |2||
In this manner, that which is called renunciation, know that to be the same as yoga, O Paandava. For without renunciation of desires, one cannot become a yogi.
yam : that which
sannyaasam : renunciation
iti : in this manner
praahuhu : call
yogam : yoga
tam : that same thing
viddhi : know that
paandava : O Paandava
na : not
hi : for
asannyasta : without renouncing
sankalpo : desires
yogi : yogi
bhavati : become
kashchana : cannot|
Shri Krishna further elaborates on the definition of a sannyaasi or a monk in this shlokla. He says that the karmayogi and sannyaasi are, at their core, one and the same. One need not renounce the world in order to become a dhyaana yogi or a meditator. All one needs to do is to follow the path of karmayoga diligently. Only when the tendency to create new desires or sankalpa goes away can one become a meditator.
How can the action-oriented karmayogi and the actionless-oriented monk be the same? Let us investigate. It is only when the mind of the seeker is free of sankalpa does he become ready for meditation. Meditation can occur only when the mind is tranquil. Tranquility only occurs when the mind is rid of all desires. Now the question arises that how do we know whether such tranquility exists? Have we experienced it? Yes we have. Once we finally get an object that we were craving for a long time, our mind experiences tranquility for a fraction of a second. This is caused due to a temporary cessation of desires, and ends when new desires start agitating the mind again.
If one has reached an advanced stage in the spiritual journey where desires have gone down to a minimum, one becomes actionless automatically. We saw this in the fifth chapter. But if one still harbours desires, karmayoga is the means to slowly diminish desires through renouncing the results of action. So what needs to be renounced is attachment to results of action, not action itself. This recurring message drives home the point that action-orientation and actionless-orientation are the same, as long as the attachment to results is renounced. They both have the same effect: tranquility of mind.
na hyasannyastasankalpo yogi bhavati kashchana | |2||
In this manner, that which is called renunciation, know that to be the same as yoga, O Paandava. For without renunciation of desires, one cannot become a yogi.
yam : that which
sannyaasam : renunciation
iti : in this manner
praahuhu : call
yogam : yoga
tam : that same thing
viddhi : know that
paandava : O Paandava
na : not
hi : for
asannyasta : without renouncing
sankalpo : desires
yogi : yogi
bhavati : become
kashchana : cannot|
Shri Krishna further elaborates on the definition of a sannyaasi or a monk in this shlokla. He says that the karmayogi and sannyaasi are, at their core, one and the same. One need not renounce the world in order to become a dhyaana yogi or a meditator. All one needs to do is to follow the path of karmayoga diligently. Only when the tendency to create new desires or sankalpa goes away can one become a meditator.
How can the action-oriented karmayogi and the actionless-oriented monk be the same? Let us investigate. It is only when the mind of the seeker is free of sankalpa does he become ready for meditation. Meditation can occur only when the mind is tranquil. Tranquility only occurs when the mind is rid of all desires. Now the question arises that how do we know whether such tranquility exists? Have we experienced it? Yes we have. Once we finally get an object that we were craving for a long time, our mind experiences tranquility for a fraction of a second. This is caused due to a temporary cessation of desires, and ends when new desires start agitating the mind again.
If one has reached an advanced stage in the spiritual journey where desires have gone down to a minimum, one becomes actionless automatically. We saw this in the fifth chapter. But if one still harbours desires, karmayoga is the means to slowly diminish desires through renouncing the results of action. So what needs to be renounced is attachment to results of action, not action itself. This recurring message drives home the point that action-orientation and actionless-orientation are the same, as long as the attachment to results is renounced. They both have the same effect: tranquility of mind.
Thursday, February 2, 2012
Bhagavad Gita Verse 12, Chapter 4
kaankshantaha karmanaam siddhim yajanta iha devataaha |
kshipram hi maanushe loke siddhirbhavati karmajaa || 12 ||
Those who desire success in actions worship deities; for in this human world, results of action are obtained instantly.
kaankshantaha : desiring
karmanaam : through actions
siddhim : results
yajante : worship
iha : this
devataaha : deities
kshipram : instant
hi : for
maanushe : human
loke : world
siddhih : success
bhavati : obtained
karmajaa : through action
We saw in the previous shloka that Ishvaraa is like an impartial computer system. He responds in the same manner in which people seek him. So then the question arises? Why don't people approach him for self-realization? Would they not get it if they ask him?
Shri Krishna says that most of us do not desire self-realization, we only desire material objects because they give us instant happiness. We have been conditioned to perform actions that get quick results. We make instant coffee and it gives us instant satisfaction. And when we want results that are beyond our immediate control, we approach and appease forces in nature that can grant us the result we need. These forces could be human beings - we may propitiate a local politician if we want to set up a business in a particular town.
But, not matter how satisfying the result is, it will only give us temporary happiness because we have approached a force of nature that is a subset of Ishvaraa. Ishvaraa is the ultimate force in nature. Only he can give us permanent happiness in the form of self-realization.
Moreover, this permanent happiness is not a result of any outward actions. Actions performed in the spirit of karmayoga will no doubt help purify our mind. But the ultimate goal of self-realization is not the result of any outward action, it is only through the removal of ignorance in the form of selfish desire.
If we recall, "samarpana buddhi" or the wisdom of dedicating actions is one of the five main aspects of karmayoga. So therefore, these shlokas deal with the topic of Ishvaraa so that he will become the ultimate ideal to whom we can dedicate all our actions to.
kshipram hi maanushe loke siddhirbhavati karmajaa || 12 ||
Those who desire success in actions worship deities; for in this human world, results of action are obtained instantly.
kaankshantaha : desiring
karmanaam : through actions
siddhim : results
yajante : worship
iha : this
devataaha : deities
kshipram : instant
hi : for
maanushe : human
loke : world
siddhih : success
bhavati : obtained
karmajaa : through action
We saw in the previous shloka that Ishvaraa is like an impartial computer system. He responds in the same manner in which people seek him. So then the question arises? Why don't people approach him for self-realization? Would they not get it if they ask him?
Shri Krishna says that most of us do not desire self-realization, we only desire material objects because they give us instant happiness. We have been conditioned to perform actions that get quick results. We make instant coffee and it gives us instant satisfaction. And when we want results that are beyond our immediate control, we approach and appease forces in nature that can grant us the result we need. These forces could be human beings - we may propitiate a local politician if we want to set up a business in a particular town.
But, not matter how satisfying the result is, it will only give us temporary happiness because we have approached a force of nature that is a subset of Ishvaraa. Ishvaraa is the ultimate force in nature. Only he can give us permanent happiness in the form of self-realization.
Moreover, this permanent happiness is not a result of any outward actions. Actions performed in the spirit of karmayoga will no doubt help purify our mind. But the ultimate goal of self-realization is not the result of any outward action, it is only through the removal of ignorance in the form of selfish desire.
If we recall, "samarpana buddhi" or the wisdom of dedicating actions is one of the five main aspects of karmayoga. So therefore, these shlokas deal with the topic of Ishvaraa so that he will become the ultimate ideal to whom we can dedicate all our actions to.
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 .
Thursday, December 22, 2011
Bhagavad Gita Verse 14, Chapter 3
annaadbhavanti bhootaani parjanyaadannasambhavaha |
yajnaadbhavati parjanyo yajnah karmasamudhbhavaha || 14 ||
From food are all beings created, from rain, food is created. Yajna gives birth to rain, and rain is born out of action.
annaat : from food
bhavanti : is created
bhootaani : all beings
parjanyaat : from rain
anna : food
sambhavaha : is created
yajnaad : from yajna
bhavati : is created
parjanyah : rain
yajnah : yajna
karmasamudhbhavaha : is created from action
Shri Krishna illustrates how yajna is embedded within the fabric of the entire universe. If we interpret this shloka literally, it refers to Vedic rituals that were used to invoke the rain-gods. But if we want to go deeper, we have to interpret this shloka symbolically.
We have seen that action is an integral tendency of any object in the universe. Even a tiny atom is always acting. So when any group of organisms - plants, animals, humans - collectively work for the sake of a higher ideal, that is called yajna. The output of this yajna is an environment that is charged with the potential to create almost anything. This environment is symbolically called "rain" in this shloka. Finally, this rain or productive potential creates all kinds of objects that are useful to organisms. The shloka refers to these objects as "food".
For instance, take a largely unknown area in northern California during World War II. Many scientists, lawyers, professors, business people came to this area with a higher ideal : to further the frontier of technology. Through their collective efforts, they created an environment which became conducive to technological innovation, which we now know as silicon valley. And silicon valley, even to this day, produces cutting edge products that benefit people around the world.
There are several such examples of environments born out of yajna: India's freedom struggle, the economic success of Singapore, the entertainment industry in Bombay and so on.
So the message here is that if people come together to work towards a higher ideal, it is a guarantee that their efforts will be successful.
yajnaadbhavati parjanyo yajnah karmasamudhbhavaha || 14 ||
From food are all beings created, from rain, food is created. Yajna gives birth to rain, and rain is born out of action.
annaat : from food
bhavanti : is created
bhootaani : all beings
parjanyaat : from rain
anna : food
sambhavaha : is created
yajnaad : from yajna
bhavati : is created
parjanyah : rain
yajnah : yajna
karmasamudhbhavaha : is created from action
Shri Krishna illustrates how yajna is embedded within the fabric of the entire universe. If we interpret this shloka literally, it refers to Vedic rituals that were used to invoke the rain-gods. But if we want to go deeper, we have to interpret this shloka symbolically.
We have seen that action is an integral tendency of any object in the universe. Even a tiny atom is always acting. So when any group of organisms - plants, animals, humans - collectively work for the sake of a higher ideal, that is called yajna. The output of this yajna is an environment that is charged with the potential to create almost anything. This environment is symbolically called "rain" in this shloka. Finally, this rain or productive potential creates all kinds of objects that are useful to organisms. The shloka refers to these objects as "food".
For instance, take a largely unknown area in northern California during World War II. Many scientists, lawyers, professors, business people came to this area with a higher ideal : to further the frontier of technology. Through their collective efforts, they created an environment which became conducive to technological innovation, which we now know as silicon valley. And silicon valley, even to this day, produces cutting edge products that benefit people around the world.
There are several such examples of environments born out of yajna: India's freedom struggle, the economic success of Singapore, the entertainment industry in Bombay and so on.
So the message here is that if people come together to work towards a higher ideal, it is a guarantee that their efforts will be successful.
Tuesday, November 29, 2011
Bhagavad Gita Verse 62-63, Chapter 2
dhyayato vishayaanpumsaha sangasteshoopajaayate |
sangaatsanjaayate kaamaha kaamaatkrodhobhijaayate || 62 ||
krodhaadbhavati sammohah sammohaatsmritivibhramaha |
smritibhramshaad buddhinaasho buddhinaashaatpranashyati || 63 ||
When a man constantly thinks about objects, attachment for those objects arises. From attachment is born desire, and from desire is born anger. From anger comes delusion, from delusion comes loss of memory, from loss of memory comes destruction of intellect, and once the intellect is destroyed, he perishes.
dhyayataha : thinking
vishayaan : objects
pumsaha : individual
sangah : attachment
teshu : to those
upajaayate : is born
sangaat : from attachment
sanjaayate : is born
kaamaha : desire
kaamaat : from desire
krodhah : anger
abhijaayate : is born
krodhaat : when anger arises
bhavati : happens
sammohah : delusion
sammohaat : from delusion
smritivibhramaha : loss of memory
smritibhramshaad : from loss of memory
buddhinaasho : destruction of intellect
buddhinaashaat : from destruction of intellect
pranashyati : he perishes
Earlier, Shri Krishna touched upon the topic of continually thinking about material objects when we do not contact them physically. In this shloka, he goes into great detail as to why it is to be avoided. These two shlokas are sometimes referred to as the "ladder of fall". They illustrate how one simple thought can lead to the downfall of an individual.
Here is the entire sequence of events as mentioned in the 2 shlokas:
Constant thinking of material objects -> attachment -> desire -> anger -> delusion -> loss of memory -> destruction of intellect -> individual perishes.
Let's first examine the sequence of events from constant thinking all the way upto desire using the Ipod example from earlier :
A person has thoughts about ipod on sale -> gets attached to that ipod deal -> desire to buy ipod on sale is created.
Now, at this point, he has purchased the Ipod and is extremely attached to it. Even without going forward in the sequence, we can see that the material desire to procure an Ipod has taken the person away from performing his svadharma. His equanimity has already been disturbed. He is dragged back into the material world, and has taken one step backwards from moksha or freedom.
Let's move forward in the sequence:
Ipod breaks down -> he is angry that it has broken down -> he completely loses his equanimity -> takes anger out on his wife -> family environment is agitated.
Here, not only has he completely lost his equanimity, but has also caused pain to other members of his family. So the message here is that constant pondering and thinking about objects eventually leads to moving away from equanimity, hence it is to be avoided, or at least minimized to the extent possible.
An interesting point seen here is around anger. Per the shlokas, anger is caused when one's desire gets obstructed. Also, attachment to a concept such as one's job title or position causes continual waves of thought, anger and delusion, in other words, stress. Therefore, these shlokas provide an ancient but relevant analysis of anger and stress.
sangaatsanjaayate kaamaha kaamaatkrodhobhijaayate || 62 ||
krodhaadbhavati sammohah sammohaatsmritivibhramaha |
smritibhramshaad buddhinaasho buddhinaashaatpranashyati || 63 ||
When a man constantly thinks about objects, attachment for those objects arises. From attachment is born desire, and from desire is born anger. From anger comes delusion, from delusion comes loss of memory, from loss of memory comes destruction of intellect, and once the intellect is destroyed, he perishes.
dhyayataha : thinking
vishayaan : objects
pumsaha : individual
sangah : attachment
teshu : to those
upajaayate : is born
sangaat : from attachment
sanjaayate : is born
kaamaha : desire
kaamaat : from desire
krodhah : anger
abhijaayate : is born
krodhaat : when anger arises
bhavati : happens
sammohah : delusion
sammohaat : from delusion
smritivibhramaha : loss of memory
smritibhramshaad : from loss of memory
buddhinaasho : destruction of intellect
buddhinaashaat : from destruction of intellect
pranashyati : he perishes
Earlier, Shri Krishna touched upon the topic of continually thinking about material objects when we do not contact them physically. In this shloka, he goes into great detail as to why it is to be avoided. These two shlokas are sometimes referred to as the "ladder of fall". They illustrate how one simple thought can lead to the downfall of an individual.
Here is the entire sequence of events as mentioned in the 2 shlokas:
Constant thinking of material objects -> attachment -> desire -> anger -> delusion -> loss of memory -> destruction of intellect -> individual perishes.
Let's first examine the sequence of events from constant thinking all the way upto desire using the Ipod example from earlier :
A person has thoughts about ipod on sale -> gets attached to that ipod deal -> desire to buy ipod on sale is created.
Now, at this point, he has purchased the Ipod and is extremely attached to it. Even without going forward in the sequence, we can see that the material desire to procure an Ipod has taken the person away from performing his svadharma. His equanimity has already been disturbed. He is dragged back into the material world, and has taken one step backwards from moksha or freedom.
Let's move forward in the sequence:
Ipod breaks down -> he is angry that it has broken down -> he completely loses his equanimity -> takes anger out on his wife -> family environment is agitated.
Here, not only has he completely lost his equanimity, but has also caused pain to other members of his family. So the message here is that constant pondering and thinking about objects eventually leads to moving away from equanimity, hence it is to be avoided, or at least minimized to the extent possible.
An interesting point seen here is around anger. Per the shlokas, anger is caused when one's desire gets obstructed. Also, attachment to a concept such as one's job title or position causes continual waves of thought, anger and delusion, in other words, stress. Therefore, these shlokas provide an ancient but relevant analysis of anger and stress.
Tuesday, September 20, 2011
Bhagavad Gita Verse 44-45, Chapter 1
utsannakuladharmaanaam manushyaanaam janaardana |
narakeniyatam vaaso bhavatityanushushruma || 44 ||
aho bata mahatpaapam kartum vyavasitaa vayam |
yadryaadjyasukhalobhena hantum svajanamudyataaha || 45 ||
People whose societal values have eroded, O Janaardana, reside in hell indefinitely, this I have heard.
Alas! It's unfortunate that we have decided to undertake this extreme sin. Our greed towards the pleasures of the kingdom has prepared us to kill our kinsmen.
utsanna : delapidated, eroded
kula-dharmaanaam : societal values
manushyaanaam : those people
janaardana : O Janaardana
narake : hell
aniyatam : indefinitely
vaaso : reside
bhavati : happens
iti : this
anushushruma : I have heard
aho : Alas
bata : it's unfortunate
mahat-paapam : extreme sin
kartum : undertake
vyavasitaa : decided to do
vayam : we
yat : that
raajyasukha : pleasures of kingdom
lobhena : greed
hantum : kill
svajanam : our kin
udyataaha : are prepared
Here, Arjuna concluded an argument that he had begun a few verses prior. According to him, a rise in lawlessness began a chain reaction which caused the entire civilization, not just the warmongers, to end up residing in hell indefinitely.
Let's summarize this argument. What Arjuna is saying, in simple words, is that the Kaurava army is committing the sin of destroying the Kuru clan. Since he can see that it is a sin, he will not join them in this act, and therefore not fight.
Again, we see moha at work here. Duryodhana had moha for the Kauravas, whereas Arjuna had moha for the entire Kuru dynasty. Even though Arjuna was more large-hearted than Duryodhana in his moha, moha clouded his judgement the same way it clouded Duryodhana's judgement.
Moreover, in verse 45, Arjuna's demonstrates classic "victim" mindset where one cannot see oneself in control of a situation, by using words such as "alas", "it is unfortunate". His moha took over his mind so completely that one of the world's foremost warriors spoke words that a weakling would use.
narakeniyatam vaaso bhavatityanushushruma || 44 ||
aho bata mahatpaapam kartum vyavasitaa vayam |
yadryaadjyasukhalobhena hantum svajanamudyataaha || 45 ||
People whose societal values have eroded, O Janaardana, reside in hell indefinitely, this I have heard.
Alas! It's unfortunate that we have decided to undertake this extreme sin. Our greed towards the pleasures of the kingdom has prepared us to kill our kinsmen.
utsanna : delapidated, eroded
kula-dharmaanaam : societal values
manushyaanaam : those people
janaardana : O Janaardana
narake : hell
aniyatam : indefinitely
vaaso : reside
bhavati : happens
iti : this
anushushruma : I have heard
aho : Alas
bata : it's unfortunate
mahat-paapam : extreme sin
kartum : undertake
vyavasitaa : decided to do
vayam : we
yat : that
raajyasukha : pleasures of kingdom
lobhena : greed
hantum : kill
svajanam : our kin
udyataaha : are prepared
Here, Arjuna concluded an argument that he had begun a few verses prior. According to him, a rise in lawlessness began a chain reaction which caused the entire civilization, not just the warmongers, to end up residing in hell indefinitely.
Let's summarize this argument. What Arjuna is saying, in simple words, is that the Kaurava army is committing the sin of destroying the Kuru clan. Since he can see that it is a sin, he will not join them in this act, and therefore not fight.
Again, we see moha at work here. Duryodhana had moha for the Kauravas, whereas Arjuna had moha for the entire Kuru dynasty. Even though Arjuna was more large-hearted than Duryodhana in his moha, moha clouded his judgement the same way it clouded Duryodhana's judgement.
Moreover, in verse 45, Arjuna's demonstrates classic "victim" mindset where one cannot see oneself in control of a situation, by using words such as "alas", "it is unfortunate". His moha took over his mind so completely that one of the world's foremost warriors spoke words that a weakling would use.
Subscribe to:
Posts (Atom)