kshetrakshetrajnyayorevamantaram jnyaanachakshushaa |
bhootaprakritimoksham cha ye viduryanti te param || 34 ||
Those who, by the eye of wisdom, perceive the distinction between the field and its knower in this manner, and relinquishment from the cause of all beings, they attain the supreme.
kshetrakshetrajnyayoho : field and its knower
evam : in this manner
antaram : distinction
jnyaanachakshushaa : eye of wisdom
bhootaprakriti : cause of all beings
moksham : relinquishment
cha : and
ye : those who
viduhu : perceive
yanti : attain
te : they
param : supreme
After having understood the true nature of the self, the nature of the ignorance we are in, and also having understood the method of how to remove this ignorance, what is the result? Shri Krishna concludes this chapter by asserting that the one who has removed his ignorance through knowledge attain the supreme, which is moksha or liberation from the cycle of Prakriti’s creation and dissolution. The key to understanding this chapter is "viveka", or discrimination, which was hinted at the beginning of this chapter by the words "idam shareera" or "this body".
Take the case of a forensic investigator who is hired to detect counterfeit currency notes. On the first day of his job, he will not be able to spot the difference between a fake note and a genuine note. After learning about the visual differences between what’s fake and what’s genuine, and after practising to spot those differences over a period of time, his eye will begin to see minute details that the average eye cannot see. This ability to separate the real from the unreal is discrimination, which is the “eye of wisdom” mentioned in the shloka.
So then, the one who knows how to conduct his life in a manner such that he can distinguish between the unreal aspects and the real aspects, between the field and its knower, between Purusha and Prakriti, and learn to see the imperishable in the perishable as Ishvara, such a person is freed of the mechanisms of Prakriti, the cause of all beings. This is the goal of jnyaana yoga, which is summarized in the thirteenth chapter of the Gita. We will be able to attain this goal if we bring this teaching into our lives through constant reflection and meditation.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade kshetrakshetrajnyavibhaagayogo naama trayodashodhyaayaha || 13 ||
Showing posts with label evam. Show all posts
Showing posts with label evam. Show all posts
Monday, February 4, 2013
Saturday, January 26, 2013
Bhagavad Gita Verse 25, Chapter 13
anye tvevamajaanantaha shrutvaanyebhya upaasate |
tepi chaatitarantyeva mrityum shrutiparaayanaahaa || 25 ||
But others, not knowing this, worship what they hear from others. Those who follow what they have heard, they too overcome death.
anye : others
tu : but
evam : this
ajaanantaha : do not know
shrutvaa : hearing
anyebhyaha : from others
upaasate : worship
te : they
api : too
cha : and
atitaranti : overcome
eva : surely
mrityum : death
shrutiparaayanaahaa : those who follow what they hear
Whenever we want to learn something new, we do one of two things. We either listen to the advice of an expert, or read a book written by an expert. We study their teachings, we put their teachings into practice. Slowly, we begin to understand what they are talking about, and someday, become an expert ourselves. All this becomes possible only when we have faith in the teacher, and when we diligently follow their instructions. The forum in which we obtain knowledge through contact with knowers of that which is the ultimate reality, the "sanga" with the "sat", is known as "satsanga".
Shri Krishna says that if we are not qualified to follow any of the techniques mentioned in the previous shloka - dhyaana, saankhya or karma yoga - we need not worry. We can obtain the same result of those techniques if we find a competent guru and diligently follow the path prescribed by them. Just hearing the teaching is not enough. If the doctor gives you a list of foods to avoid eating, you will not improve your health unless you follow their instructions. Similarly, we must become “shruti paraayanaha”, uphold the teachings as the ultimate goal of our lives. Satsanga should become an integral part of our lives.
So then, what is the result of those who follow this path? They will be able to overcome death, in other words, they will achieve liberation. Death does not just refer to the loss of the physical body. Every time we get fascinated by the material world and rush to act with selfish desires, we forget our true nature and take on the role of a doer, an experiencer, a meritorious actor or “puntyaatmaa” or a sinner. Each time we forget our true nature as the blissful eternal essence to rush out into the world and eventually experience sorrow, we “die” as it were. So therefore, Shri Krishna says that one who simply follows the instructions of their guru diligently will overcome death.
In these two shlokas, Shri Krishna covered the types of spiritual techniques required to access the Purusha within. He now begins a new topic in the next shloka.
tepi chaatitarantyeva mrityum shrutiparaayanaahaa || 25 ||
But others, not knowing this, worship what they hear from others. Those who follow what they have heard, they too overcome death.
anye : others
tu : but
evam : this
ajaanantaha : do not know
shrutvaa : hearing
anyebhyaha : from others
upaasate : worship
te : they
api : too
cha : and
atitaranti : overcome
eva : surely
mrityum : death
shrutiparaayanaahaa : those who follow what they hear
Whenever we want to learn something new, we do one of two things. We either listen to the advice of an expert, or read a book written by an expert. We study their teachings, we put their teachings into practice. Slowly, we begin to understand what they are talking about, and someday, become an expert ourselves. All this becomes possible only when we have faith in the teacher, and when we diligently follow their instructions. The forum in which we obtain knowledge through contact with knowers of that which is the ultimate reality, the "sanga" with the "sat", is known as "satsanga".
Shri Krishna says that if we are not qualified to follow any of the techniques mentioned in the previous shloka - dhyaana, saankhya or karma yoga - we need not worry. We can obtain the same result of those techniques if we find a competent guru and diligently follow the path prescribed by them. Just hearing the teaching is not enough. If the doctor gives you a list of foods to avoid eating, you will not improve your health unless you follow their instructions. Similarly, we must become “shruti paraayanaha”, uphold the teachings as the ultimate goal of our lives. Satsanga should become an integral part of our lives.
So then, what is the result of those who follow this path? They will be able to overcome death, in other words, they will achieve liberation. Death does not just refer to the loss of the physical body. Every time we get fascinated by the material world and rush to act with selfish desires, we forget our true nature and take on the role of a doer, an experiencer, a meritorious actor or “puntyaatmaa” or a sinner. Each time we forget our true nature as the blissful eternal essence to rush out into the world and eventually experience sorrow, we “die” as it were. So therefore, Shri Krishna says that one who simply follows the instructions of their guru diligently will overcome death.
In these two shlokas, Shri Krishna covered the types of spiritual techniques required to access the Purusha within. He now begins a new topic in the next shloka.
Thursday, January 24, 2013
Bhagavad Gita Verse 23, Chapter 13
ya evam vetti purusham prakritim cha gunaih saha |
sarvathaa vartamaanopi na sa bhooyobhijaayate || 23 ||
He who thus knows Purusha and Prakriti, along with the gunaas, no matter what his conduct, is never born again.
yaha : he who
evam : thus
vetti : knows
purusham : Purusha
prakritim : Prakriti
cha : and
gunaih : gunaas
saha : along with
sarvathaa : whatever
vartamaanaha : conduct
api : no matter
na : not
saha : he
bhooyaha : again
abhijaayate : born
To better understand this shloka, let us quickly take a look at the theory of karma. It says that each of us comes with three types of karmas, which are unfulfilled desires that become seeds of future actions. Total karmas or “sanchita” karmas are the entire stock of our karmas. Present life karmas or “prarabdha” karmas are those karmas that are activated in our present life. Expected karmas or “agaami” karmas are those karmas that will be generated due to the results of actions in the present life. These karmas get added to our sanchita karmas, our stock of karmas.
As an illustration, consider this. The arrows in an archer’s quiver are sanchita karmas, the arrows that have left his bow are prarabdha karmas, and the arrows that are loaded on the bow are agaami karmas. The Vedas assert that so long as an individual maintains a stock of karmas, he has to take on a body to exhaust those karmas. In each birth, a portion of the stock of karmas is allocated to the individual so that he can exhaust them. By generating further selfish desires, the individual adds to his stock of karmas, and the cycle of birth goes on indefinitely.
Shri Krishna says that the one who has properly understood the relationship between Purusha and Prakriti, one who has understood the identification of the eternal essence with Prakriti due to ignorance and the consequent rushing after the gunaas, is never born again. This means that his stock of karmas is destroyed, just like a spark of fire destroys dry hay. He does not generate any further selfish desires, because he is no longer fascinated by the play of the three gunaas. Why does this happen? When one realizes that selfish desire is created by ignorance of one's true nature, it wipes out any notion of selfishness completely. There is no longer an urge to come into contact with Prakriti.
Now, this person still has to deal with his prarabdha. His present life karmas continue to be active until his body drops off, after which he does not have to take any further births. The word “api” in the shloka indicates that the individual can continue to perform his duties even if he has realized his true nature as the eternal essence, just like king Janaka continued to rule his kingdom even though he had achieved liberation.
Shri Krishna concludes the topic of Purusha and Prakriti with this shloka.
sarvathaa vartamaanopi na sa bhooyobhijaayate || 23 ||
He who thus knows Purusha and Prakriti, along with the gunaas, no matter what his conduct, is never born again.
yaha : he who
evam : thus
vetti : knows
purusham : Purusha
prakritim : Prakriti
cha : and
gunaih : gunaas
saha : along with
sarvathaa : whatever
vartamaanaha : conduct
api : no matter
na : not
saha : he
bhooyaha : again
abhijaayate : born
To better understand this shloka, let us quickly take a look at the theory of karma. It says that each of us comes with three types of karmas, which are unfulfilled desires that become seeds of future actions. Total karmas or “sanchita” karmas are the entire stock of our karmas. Present life karmas or “prarabdha” karmas are those karmas that are activated in our present life. Expected karmas or “agaami” karmas are those karmas that will be generated due to the results of actions in the present life. These karmas get added to our sanchita karmas, our stock of karmas.
As an illustration, consider this. The arrows in an archer’s quiver are sanchita karmas, the arrows that have left his bow are prarabdha karmas, and the arrows that are loaded on the bow are agaami karmas. The Vedas assert that so long as an individual maintains a stock of karmas, he has to take on a body to exhaust those karmas. In each birth, a portion of the stock of karmas is allocated to the individual so that he can exhaust them. By generating further selfish desires, the individual adds to his stock of karmas, and the cycle of birth goes on indefinitely.
Shri Krishna says that the one who has properly understood the relationship between Purusha and Prakriti, one who has understood the identification of the eternal essence with Prakriti due to ignorance and the consequent rushing after the gunaas, is never born again. This means that his stock of karmas is destroyed, just like a spark of fire destroys dry hay. He does not generate any further selfish desires, because he is no longer fascinated by the play of the three gunaas. Why does this happen? When one realizes that selfish desire is created by ignorance of one's true nature, it wipes out any notion of selfishness completely. There is no longer an urge to come into contact with Prakriti.
Now, this person still has to deal with his prarabdha. His present life karmas continue to be active until his body drops off, after which he does not have to take any further births. The word “api” in the shloka indicates that the individual can continue to perform his duties even if he has realized his true nature as the eternal essence, just like king Janaka continued to rule his kingdom even though he had achieved liberation.
Shri Krishna concludes the topic of Purusha and Prakriti with this shloka.
Monday, December 10, 2012
Bhagavad Gita Verse 1, Chapter 12
Arjuna uvaacha:
evam satatayuktaa ye bhaktaastvaam paryupaasate |
ye chaapyaksharamavyaktam teshaam ke yogavittamaahaa || 1 ||
Arjuna said:
Those devotees, constantly united in you, worship you, and those devotees who worship the imperishable, the unmanifest, between them, who is the superior knower of yoga?
evam : in this manner
satatayuktaa : constantly united
ye : those who
bhaktaahaa : devotees
tvaam : you
paryupaasate : worship you
ye : those who
cha : and
api : also
aksharam : imperishable
avyaktam : unmanifest
teshaam : between them
ke : who is
yogavittamaahaa : superior knower of yoga
The first chapter of the Gita addressed the confusion of Arjuna arising out of his lack of identity, and of not knowing his duty on the battlefield. Chapters two to five explained what is the true nature of the individual, and using karma yoga to purify oneself. Chapter six explained how to remain constantly in one’s true nature through the yoga of meditation. Chapters seven to ten gave us an elaborate description of Ishvara, culminating with the vision of the cosmic form in the eleventh chapter.
The theme of this chapter is bhakti yoga, the yoga of devotion to Ishvara. Throughout the Gita, Shri Krishna has said, “perform actions for me”, “become devoted to me”, “make me your supreme goal”. But we have to first know, who is this “me” that is to be worshipped? There are some places in the Gita where Shri Krishna has described himself as imperishable, unmanifest, not visible to our senses. Conversely, he has shown his visible cosmic form to Arjuna in the previous chapter. In India, most devotees worship images of their chosen deities in their homes and temples.
So then, Arjuna wants to know, who is the superior devotee? Is it the one who worships the unmanifest, or is it one who worships the manifest? There is a well-known Marathi bhajan (devotional song) that asks the very same question : do I call you saguna or nirguna? Saguna means one with attributes, one that can be seen and felt. Nirguna means one that has no attributes. It is a tough choice for Shri Krishna. He answers the question in the next shloka.
evam satatayuktaa ye bhaktaastvaam paryupaasate |
ye chaapyaksharamavyaktam teshaam ke yogavittamaahaa || 1 ||
Arjuna said:
Those devotees, constantly united in you, worship you, and those devotees who worship the imperishable, the unmanifest, between them, who is the superior knower of yoga?
evam : in this manner
satatayuktaa : constantly united
ye : those who
bhaktaahaa : devotees
tvaam : you
paryupaasate : worship you
ye : those who
cha : and
api : also
aksharam : imperishable
avyaktam : unmanifest
teshaam : between them
ke : who is
yogavittamaahaa : superior knower of yoga
The first chapter of the Gita addressed the confusion of Arjuna arising out of his lack of identity, and of not knowing his duty on the battlefield. Chapters two to five explained what is the true nature of the individual, and using karma yoga to purify oneself. Chapter six explained how to remain constantly in one’s true nature through the yoga of meditation. Chapters seven to ten gave us an elaborate description of Ishvara, culminating with the vision of the cosmic form in the eleventh chapter.
The theme of this chapter is bhakti yoga, the yoga of devotion to Ishvara. Throughout the Gita, Shri Krishna has said, “perform actions for me”, “become devoted to me”, “make me your supreme goal”. But we have to first know, who is this “me” that is to be worshipped? There are some places in the Gita where Shri Krishna has described himself as imperishable, unmanifest, not visible to our senses. Conversely, he has shown his visible cosmic form to Arjuna in the previous chapter. In India, most devotees worship images of their chosen deities in their homes and temples.
So then, Arjuna wants to know, who is the superior devotee? Is it the one who worships the unmanifest, or is it one who worships the manifest? There is a well-known Marathi bhajan (devotional song) that asks the very same question : do I call you saguna or nirguna? Saguna means one with attributes, one that can be seen and felt. Nirguna means one that has no attributes. It is a tough choice for Shri Krishna. He answers the question in the next shloka.
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.
Thursday, December 6, 2012
Bhagavad Gita Verse 53, Chapter 11
naaham vedairna tapasaa na daanena na chejyayaa |
shakya evamvidho drishtum drishtvaanasi maam yathaa || 53 ||
Not through the Vedas, penance, charity, nor through worship can I be seen, in the manner in which you have seen me.
na: not
aham : I
vedaihi : through Vedas
na : not
tapasaa : through penance
na : not
daanena : through charity
na : not
cha : and
ijyayaa : through worship
shakyaha : possible
evam : this
vidhaha : manner
drishtum : seen
drishtvaan : you seen
asi : have
maam : me
yathaa : like
In this shloka, Shri Krishna lists tools that help us lead a fruitful life. First, he lists the Vedas, which refer to material and spiritual teachings, give us knowledge to lead a purposeful and ethical life. By encouraging action in life’s early stages, then emphasizing renunciation in the later stages, they get us from harbouring selfish desires to desirelessness. Austerity and charity further reduce our ego, and penance strengthens us internally and externally. Worship invokes Ishvara’s grace and blessings.
However, Shri Krishna reminds us that none of these methods will give us attainment of Ishvara as their result. This point is of such importance that he brings it up for the second time in the same chapter. Each of the means outlined above have their own results which are valid in life’s various stages, but they can only purify us, not give us Ishvara directly. If we don’t understand this, we are like the child who wants to go to a dentist not to take care of a tooth issue, but to get the lollipop at the end of the visit.
Attainment of Ishvara is purely in the hands of Ishvara himself, as we saw earlier. It is his choice as to whom he will bestow his grace upon. But so far, Shri Krishna himself has described that there is no bias in the way he has set up the machinery of the universe. This leads us to believe that Ishvara will not arbitrarily bestow his grace upon anyone randomly. There has to be a logic to it. Shri Krishna reveals this answer next.
shakya evamvidho drishtum drishtvaanasi maam yathaa || 53 ||
Not through the Vedas, penance, charity, nor through worship can I be seen, in the manner in which you have seen me.
na: not
aham : I
vedaihi : through Vedas
na : not
tapasaa : through penance
na : not
daanena : through charity
na : not
cha : and
ijyayaa : through worship
shakyaha : possible
evam : this
vidhaha : manner
drishtum : seen
drishtvaan : you seen
asi : have
maam : me
yathaa : like
In this shloka, Shri Krishna lists tools that help us lead a fruitful life. First, he lists the Vedas, which refer to material and spiritual teachings, give us knowledge to lead a purposeful and ethical life. By encouraging action in life’s early stages, then emphasizing renunciation in the later stages, they get us from harbouring selfish desires to desirelessness. Austerity and charity further reduce our ego, and penance strengthens us internally and externally. Worship invokes Ishvara’s grace and blessings.
However, Shri Krishna reminds us that none of these methods will give us attainment of Ishvara as their result. This point is of such importance that he brings it up for the second time in the same chapter. Each of the means outlined above have their own results which are valid in life’s various stages, but they can only purify us, not give us Ishvara directly. If we don’t understand this, we are like the child who wants to go to a dentist not to take care of a tooth issue, but to get the lollipop at the end of the visit.
Attainment of Ishvara is purely in the hands of Ishvara himself, as we saw earlier. It is his choice as to whom he will bestow his grace upon. But so far, Shri Krishna himself has described that there is no bias in the way he has set up the machinery of the universe. This leads us to believe that Ishvara will not arbitrarily bestow his grace upon anyone randomly. There has to be a logic to it. Shri Krishna reveals this answer next.
Saturday, December 1, 2012
Bhagavad Gita Verse 48, Chapter 11
na vedayajnyaadhyayanairna danairna cha kriyaabhirna tapobhirugraihi |
evamroopaha shakya aham nruloke drishtum tvadanyena kurupraveera || 48 ||
Not through Vedic studies, rituals, charity, actions nor severe penance can I be seen in this form in the human world by anyone than yourself, O foremost of the Kurus.
na : not
vedayajnyaadhyayanaihi : rituals and study of Vedas
na : not
danaihi : charity
na : not
cha : and
kriyaabhihi : with actions
na : not
tapobhihi : with penance
ugraihi : severe
evam : this
roopaha : form
shakyaha : possible
aham : I
nruloke : human world
drishtum : seen
tvadanyena : anyone but you
kurupraveera : foremost among the Kurus
Shri Krishna taught the Gita to Arjuna during a time when most people confused the means with the end with regards to all things spiritual. We see this during our lifetime in the present day. To understand this, let us look at our pre-sleep rituals. We make the bed, we turn off the light, we lie down and close our eyes. Some of us read a book or listen to music afterwards. We know, however, that these are mere aids to encouraging sleep. If our body isn’t ready to sleep, none of these aids will work.
Similarly, Shri Krishna says that moksha or liberation cannot be attained simply by studying the scriptures, or by performing elaborate rituals, charity or severe penance. All these prescriptions are helpful in purifying our mind, in purging it of selfishness and individuality. When our mind is immaculate through the disciplined observance of these prescriptions, it becomes fit to receive knowledge about the eternal essence through a qualified teacher. That is the only way by which we will realize the true nature of Ishvara and the eternal essence.
In most cases, we see people ardently take up different techniques of worship, penance, study and so on, but tend to get so attached to those techniques that they lose sight of the real goal which is liberation. They go so far as to claim the efficacy of one technique versus the other. Also, the eternal essence is our true nature and beyond the realm of action, as we saw in the second chapter. Nothing eternal can arise from action, as action always creates impermanent effects. Nothing that we create, or that nature has created, is eternal. Even the earth that outlives all of us will one day be destroyed. Therefore, Shri Krishna congratulates Arjuna by reminding him that it was only due to compassion that Arjuna could behold the universal form.
evamroopaha shakya aham nruloke drishtum tvadanyena kurupraveera || 48 ||
Not through Vedic studies, rituals, charity, actions nor severe penance can I be seen in this form in the human world by anyone than yourself, O foremost of the Kurus.
na : not
vedayajnyaadhyayanaihi : rituals and study of Vedas
na : not
danaihi : charity
na : not
cha : and
kriyaabhihi : with actions
na : not
tapobhihi : with penance
ugraihi : severe
evam : this
roopaha : form
shakyaha : possible
aham : I
nruloke : human world
drishtum : seen
tvadanyena : anyone but you
kurupraveera : foremost among the Kurus
Shri Krishna taught the Gita to Arjuna during a time when most people confused the means with the end with regards to all things spiritual. We see this during our lifetime in the present day. To understand this, let us look at our pre-sleep rituals. We make the bed, we turn off the light, we lie down and close our eyes. Some of us read a book or listen to music afterwards. We know, however, that these are mere aids to encouraging sleep. If our body isn’t ready to sleep, none of these aids will work.
Similarly, Shri Krishna says that moksha or liberation cannot be attained simply by studying the scriptures, or by performing elaborate rituals, charity or severe penance. All these prescriptions are helpful in purifying our mind, in purging it of selfishness and individuality. When our mind is immaculate through the disciplined observance of these prescriptions, it becomes fit to receive knowledge about the eternal essence through a qualified teacher. That is the only way by which we will realize the true nature of Ishvara and the eternal essence.
In most cases, we see people ardently take up different techniques of worship, penance, study and so on, but tend to get so attached to those techniques that they lose sight of the real goal which is liberation. They go so far as to claim the efficacy of one technique versus the other. Also, the eternal essence is our true nature and beyond the realm of action, as we saw in the second chapter. Nothing eternal can arise from action, as action always creates impermanent effects. Nothing that we create, or that nature has created, is eternal. Even the earth that outlives all of us will one day be destroyed. Therefore, Shri Krishna congratulates Arjuna by reminding him that it was only due to compassion that Arjuna could behold the universal form.
Tuesday, October 23, 2012
Bhagavad Gita Verse 9, Chapter 11
Sanjaya uvaacha:
evamuktvaa tato raajanmahaayogeshvaro harihi |
darshayaamaasa paarthaaya paramam roopamaishvaram || 9 ||
Sanjaya said:
O King, then having spoken this, Hari, the great Yogeshwara, showed the supreme form of Ishvara to Paartha.
evam : this
uktvaa : having spoken
tataha : then
raajan : O King
mahaayogeshvaraha : great Yogeshwara
harihi : Hari
darshayaamaasa : showed
paarthaaya : to Paartha
paramam : supreme
roopam : form
aishvaram : of Ishvara
At this point in the Gita, neither Shri Krishna nor Arjuna could continue narrating since Shri Krishna was showing the cosmic form, and Arjuna was taking it all in. The great sage Veda Vyaasa, the compiler of the Mahaabhaarata, chose to switch the narration over to Sanjaya, who was relaying the events to Dhritraashtra, the “King” that is mentioned in this shloka.
We notice a subtle shift in the language used by Sanjaya. His praise of Shri Krishna is one degree higher than that used by Arjuna. For instance, he refers to Shri Krishna as “Mahaa Yogeshwara” whereas Arjuna uses “Yogeshwara”. It is because Sanjaya knew Shri Krishna more thoroughly and deeply than Arjuna did. Moreover, he was already blessed with divine vision through Vyaasa, which enabled him to see exactly what Arjuna saw.
Sant Jnyaneshwara’s commentary of this shloka emphasizes Arjuna’s good fortune of being able to view this cosmic form. He lists Lakshmi, Shesha and Garuda as tireless servants of Lord Vishnu who have yet to see the cosmic form that Arjuna sees, underscoring the love Shri Krishna for his devotee Arjuna. He also enumerates others who were able to see a tiny glimpse of this cosmic form including Yashoda and Dhruva.
So what did this form look like? The description begins in the next shloka.
evamuktvaa tato raajanmahaayogeshvaro harihi |
darshayaamaasa paarthaaya paramam roopamaishvaram || 9 ||
Sanjaya said:
O King, then having spoken this, Hari, the great Yogeshwara, showed the supreme form of Ishvara to Paartha.
evam : this
uktvaa : having spoken
tataha : then
raajan : O King
mahaayogeshvaraha : great Yogeshwara
harihi : Hari
darshayaamaasa : showed
paarthaaya : to Paartha
paramam : supreme
roopam : form
aishvaram : of Ishvara
At this point in the Gita, neither Shri Krishna nor Arjuna could continue narrating since Shri Krishna was showing the cosmic form, and Arjuna was taking it all in. The great sage Veda Vyaasa, the compiler of the Mahaabhaarata, chose to switch the narration over to Sanjaya, who was relaying the events to Dhritraashtra, the “King” that is mentioned in this shloka.
We notice a subtle shift in the language used by Sanjaya. His praise of Shri Krishna is one degree higher than that used by Arjuna. For instance, he refers to Shri Krishna as “Mahaa Yogeshwara” whereas Arjuna uses “Yogeshwara”. It is because Sanjaya knew Shri Krishna more thoroughly and deeply than Arjuna did. Moreover, he was already blessed with divine vision through Vyaasa, which enabled him to see exactly what Arjuna saw.
Sant Jnyaneshwara’s commentary of this shloka emphasizes Arjuna’s good fortune of being able to view this cosmic form. He lists Lakshmi, Shesha and Garuda as tireless servants of Lord Vishnu who have yet to see the cosmic form that Arjuna sees, underscoring the love Shri Krishna for his devotee Arjuna. He also enumerates others who were able to see a tiny glimpse of this cosmic form including Yashoda and Dhruva.
So what did this form look like? The description begins in the next shloka.
Wednesday, October 17, 2012
Bhagavad Gita Verse 3, Chapter 11
evametadyathaattha tvamaatmaanam parameshavara |
drishtumichchaami te roopamaishvaram purushottamam || 3 ||
As you have spoken about yourself, so is it, O supreme Ishvara. I wish to see your divine form, O supreme person.
evam : it is that
etat : this
yathaa : as
aattha : spoken
tvam : you
aatmaanam : yourself
parameshavara : supreme Ishvara
drishtum : to see
ichchaami : I wish
te : your
roopam : form
aishvaram : divine
purushottamam : O supreme person
When someone describes the plot and special effects of the latest Hollywood summer blockbuster to us, and our curiosity and interest for that movie increases, we reach a point when we say “I want to see that movie right now, and I want to see it on a large IMAX screen”. Why does that happen? Of the five sense organs, the organ of sight is the dearest to us. As they say, “a picture is worth a thousand words”.
Similarly, Arjuna’s curiosity towards Shri Krishna had reached its peak at this point. That is why he asked Shri Krishna, who was the “avatar” or incarnation of Ishvara, to reveal his divine form that was described in the last shloka of the previous chapter. How magnificent would that form be, if this entire universe was sustained by only a fraction of Ishvara, and if all of the divine expressions were contained in Ishvara. In addition to the might and grandeur of this form, Arjuna also wanted to see how everything originated, existed and dissolved within Ishvara, and finally, how everything was Ishvara in essence.
We call something divine when it is endowed with the attributes of knowledge, lordship, power, prowess and brilliance. Arjuna put in a request to Shri Krishna to see that that form, where it is possible to have this vision of many in one. However, the sincere Arjuna did not order to command Shri Krishna to show that form. He qualified his request with a great deal of humility, which we see in the upcoming shloka.
drishtumichchaami te roopamaishvaram purushottamam || 3 ||
As you have spoken about yourself, so is it, O supreme Ishvara. I wish to see your divine form, O supreme person.
evam : it is that
etat : this
yathaa : as
aattha : spoken
tvam : you
aatmaanam : yourself
parameshavara : supreme Ishvara
drishtum : to see
ichchaami : I wish
te : your
roopam : form
aishvaram : divine
purushottamam : O supreme person
When someone describes the plot and special effects of the latest Hollywood summer blockbuster to us, and our curiosity and interest for that movie increases, we reach a point when we say “I want to see that movie right now, and I want to see it on a large IMAX screen”. Why does that happen? Of the five sense organs, the organ of sight is the dearest to us. As they say, “a picture is worth a thousand words”.
Similarly, Arjuna’s curiosity towards Shri Krishna had reached its peak at this point. That is why he asked Shri Krishna, who was the “avatar” or incarnation of Ishvara, to reveal his divine form that was described in the last shloka of the previous chapter. How magnificent would that form be, if this entire universe was sustained by only a fraction of Ishvara, and if all of the divine expressions were contained in Ishvara. In addition to the might and grandeur of this form, Arjuna also wanted to see how everything originated, existed and dissolved within Ishvara, and finally, how everything was Ishvara in essence.
We call something divine when it is endowed with the attributes of knowledge, lordship, power, prowess and brilliance. Arjuna put in a request to Shri Krishna to see that that form, where it is possible to have this vision of many in one. However, the sincere Arjuna did not order to command Shri Krishna to show that form. He qualified his request with a great deal of humility, which we see in the upcoming shloka.
Wednesday, August 29, 2012
Bhagavad Gita Verse 34, Chapter 9
manmanaa bhava madbhakto madyaajee maama namaskuru |
maamevaishyasi yuktvaivamaatmaanam matparaayanaha || 34 ||
Keep your mind in me, become my devotee, perform actions for me, surrender to me. In this manner, engage yourself in me. By making me your goal, you will attain only me.
manmanaahaa : keep your mind in me
bhava : do
madbhaktaha : become my devotee
madyaajee : perform actions for me
maam : me
namaskuru : surrender to
maama : me
eva : only
eshyasi : attain
yuktvaa : engaged in
evam : in this manner
aatmaanam : yourself
matparaayanaha : make me your goal
Shri Krishna concludes the ninth chapter with a “take home message”. He gives us specific, tangible and practical instructions to bring the teachings of this chapter into our life. Having declared that this world is impermanent and devoid of joy, he wants us to follow a new way of life that orients us towards Ishvara and away from the world.
Let’s look at the most important instruction first. Shri Krishna wants us to make Ishvara as our sole goal in life. How does this work in practice? If for instance, we are ready to go to college, it should be in line with our svadharma so that we get skilled in performing our work. If we want to get married, it should be with the intention of serving our family and our parents. Any time we serve someone else, we are serving Ishvara.
Now once this goal is set, everything else falls into place. Shri Krishna wants us to keep on contemplating Ishvara and perform all our actions for Ishvara. The more we do this, the more will our ego get subdued, and this is how we will convert ourselves into a true devotee. We may encounter people and situations that are unpleasant, disagreeable and not to our liking. Even in the midst of this we should bow down and surrender to Ishvara, knowing that it is our past actions that are manifesting as unpleasant but temporary situations.
What is the end result? If we are ever engaged with Ishvara throughout our lives, if we make Ishvara our goal and refuge, we will certainly attain him. This attainment is explained in the sixth chapter as “Yo maam pashyati sarvatra sarvam cha mayi pashyati”. We will not view the world as different from us. We will see Ishvara in all, and all in Ishavara.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade raajavidyaaraajaguhyayogo naama navamodhyaayaha || 9 ||
maamevaishyasi yuktvaivamaatmaanam matparaayanaha || 34 ||
Keep your mind in me, become my devotee, perform actions for me, surrender to me. In this manner, engage yourself in me. By making me your goal, you will attain only me.
manmanaahaa : keep your mind in me
bhava : do
madbhaktaha : become my devotee
madyaajee : perform actions for me
maam : me
namaskuru : surrender to
maama : me
eva : only
eshyasi : attain
yuktvaa : engaged in
evam : in this manner
aatmaanam : yourself
matparaayanaha : make me your goal
Shri Krishna concludes the ninth chapter with a “take home message”. He gives us specific, tangible and practical instructions to bring the teachings of this chapter into our life. Having declared that this world is impermanent and devoid of joy, he wants us to follow a new way of life that orients us towards Ishvara and away from the world.
Let’s look at the most important instruction first. Shri Krishna wants us to make Ishvara as our sole goal in life. How does this work in practice? If for instance, we are ready to go to college, it should be in line with our svadharma so that we get skilled in performing our work. If we want to get married, it should be with the intention of serving our family and our parents. Any time we serve someone else, we are serving Ishvara.
Now once this goal is set, everything else falls into place. Shri Krishna wants us to keep on contemplating Ishvara and perform all our actions for Ishvara. The more we do this, the more will our ego get subdued, and this is how we will convert ourselves into a true devotee. We may encounter people and situations that are unpleasant, disagreeable and not to our liking. Even in the midst of this we should bow down and surrender to Ishvara, knowing that it is our past actions that are manifesting as unpleasant but temporary situations.
What is the end result? If we are ever engaged with Ishvara throughout our lives, if we make Ishvara our goal and refuge, we will certainly attain him. This attainment is explained in the sixth chapter as “Yo maam pashyati sarvatra sarvam cha mayi pashyati”. We will not view the world as different from us. We will see Ishvara in all, and all in Ishavara.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade raajavidyaaraajaguhyayogo naama navamodhyaayaha || 9 ||
Thursday, August 23, 2012
Bhagavad Gita Verse 28, Chapter 9
shubhaashubhaphalairevam mokshyase karmabandhanaihi |
sannyaasayogayuktaatmaa vimukto maamupaishyasi || 28 ||
In this manner, you will be free from the bonds of action and their auspicious and inauspicious results. Having engaged in this yoga of renunciation, you will be liberated and attain me.
shubhaashubha : auspicious and inauspicious
phalaihi : results
evam : in this manner
mokshyase : will be free
karmabandhanaihi : from bonds of action
sannyaasayoga : yoga of renunciation
yuktaatmaa : engaged in
vimuktaha : becoming liberated
maam : me
upaishyasi : you will attain
What happens when we incorporate worship into our life? Shri Krishna says that we shall be free of the results of action. Our actions give us results in the form of joy, sorrow, profit, loss, win, loss. Freedom from results leads to liberation and attainment of Ishvara. This is the ultimate result of living a worshipful life.
This shloka takes us back to the topic of renunciation. In an earlier portion of the Gita, Shri Krishna had redefined “sannyaasa” or renunciation as giving up of the attitude of doership, not the giving up of action and retiring to a hermitage. By submitting our actions and their results in Ishvara hands, we automatically attain renunciation because we have come to know that it is Ishvara who is doing and enjoying everything.
As an illustration, let’s consider our boss at work. If we do not have confidence in our boss’s authority and his ability to lead us, our job becomes complicated, heavy and burdensome. Before we begin a task, we are worried whether we are doing the right things, and also fear the consequences of making a mistake. But if we trust our boss’s authority and his ability to give us right direction, we work effortlessly and fearlessly knowing that we are carrying out the boss’s command, and that he will take care of us if something goes wrong.
Similarly, once we realize that it is the infinite Ishvara that is directing everything, our actions automatically become effortless and fearless. It is like working for the most powerful CEO or the most powerful President, it gives us that kind of a confidence and peace of mind. We know that Ishvara is making us do the right things, and that he will take responsibility for the results and the consequences.
Now, if Ishvara is running everything, does that mean that he is partial to those who surrender to him and those who do not? This is taken up next.
sannyaasayogayuktaatmaa vimukto maamupaishyasi || 28 ||
In this manner, you will be free from the bonds of action and their auspicious and inauspicious results. Having engaged in this yoga of renunciation, you will be liberated and attain me.
shubhaashubha : auspicious and inauspicious
phalaihi : results
evam : in this manner
mokshyase : will be free
karmabandhanaihi : from bonds of action
sannyaasayoga : yoga of renunciation
yuktaatmaa : engaged in
vimuktaha : becoming liberated
maam : me
upaishyasi : you will attain
What happens when we incorporate worship into our life? Shri Krishna says that we shall be free of the results of action. Our actions give us results in the form of joy, sorrow, profit, loss, win, loss. Freedom from results leads to liberation and attainment of Ishvara. This is the ultimate result of living a worshipful life.
This shloka takes us back to the topic of renunciation. In an earlier portion of the Gita, Shri Krishna had redefined “sannyaasa” or renunciation as giving up of the attitude of doership, not the giving up of action and retiring to a hermitage. By submitting our actions and their results in Ishvara hands, we automatically attain renunciation because we have come to know that it is Ishvara who is doing and enjoying everything.
As an illustration, let’s consider our boss at work. If we do not have confidence in our boss’s authority and his ability to lead us, our job becomes complicated, heavy and burdensome. Before we begin a task, we are worried whether we are doing the right things, and also fear the consequences of making a mistake. But if we trust our boss’s authority and his ability to give us right direction, we work effortlessly and fearlessly knowing that we are carrying out the boss’s command, and that he will take care of us if something goes wrong.
Similarly, once we realize that it is the infinite Ishvara that is directing everything, our actions automatically become effortless and fearless. It is like working for the most powerful CEO or the most powerful President, it gives us that kind of a confidence and peace of mind. We know that Ishvara is making us do the right things, and that he will take responsibility for the results and the consequences.
Now, if Ishvara is running everything, does that mean that he is partial to those who surrender to him and those who do not? This is taken up next.
Thursday, August 16, 2012
Bhagavad Gita Verse 21, Chapter 9
te tam bhuktvaa svargalokam vishaalam ksheene punye martyalokam vishanti |
evam trayeedharmamanuprapannaa gataagaam kaamakaamaa labhante || 21 ||
Having enjoyed the (joys of) mighty heaven, they, with their merits exhausted, return to the mortal world. In this manner, those with selfish desires, who take refuge in the three-fold system, arrive and depart (repeatedly).
te : they
tam : that
bhuktvaa : enjoyed
svargalokam : heaven
vishaalam : mighty
ksheene : exhausted
punye : merits
martyalokam : mortal world
vishanti : come to
evam : in this manner
trayeedharmam : three-fold system
anuprapannaahaa : take refuge
gataagaam : arrival and departure
kaamakaamaahaa : those with selfish desires
labhante : attain
Shri Krishna continues the description of desire-oriented devotees (sakaam bhaktas) who worship Ishvara with a view to gain earthly and heavenly rewards and conforts. Shri Krishna says that their efforts will bear fruit on earth as well as in heaven. However, he says that their stay in heaven is temporary. After their stay ends, they once again come back to earth and get caught up in the endless cycle of birth and death.
As an example, consider the plight of those people who work hard, earn a good living but have trouble managing their spending. As soon as they get their salary, they instantly spend most of it on the first of the month, and barely manage to pay their bills for the remainder of the month. They somehow forget that fact that money, like anything else in this world, is finite.
Similarly, people who enjoy heavenly pleasures stay in heaven until their merits (punya) are depleted. Once that happens, they come back to earth and are born into a human form if they are lucky, or some other form if they are not.
Shri Krishna says that such people follow the “three-fold system”. This refers to Vedic knowledge comprising the three modes or gunaas. Since the gunaas themselves are finite and transient, the results attained by the followers of these gunaas will also be finite and transient.
So therefore, although the desire-oriented devotee is better than someone who has no room for devotion, he is still trapped in a pursuit of comfort in pleasure in this world as well as in other worlds. Unlike such a devotee, what we should truly desire is liberation or moksha.
What kind of devotee gets liberation? This is taken up next.
evam trayeedharmamanuprapannaa gataagaam kaamakaamaa labhante || 21 ||
Having enjoyed the (joys of) mighty heaven, they, with their merits exhausted, return to the mortal world. In this manner, those with selfish desires, who take refuge in the three-fold system, arrive and depart (repeatedly).
te : they
tam : that
bhuktvaa : enjoyed
svargalokam : heaven
vishaalam : mighty
ksheene : exhausted
punye : merits
martyalokam : mortal world
vishanti : come to
evam : in this manner
trayeedharmam : three-fold system
anuprapannaahaa : take refuge
gataagaam : arrival and departure
kaamakaamaahaa : those with selfish desires
labhante : attain
Shri Krishna continues the description of desire-oriented devotees (sakaam bhaktas) who worship Ishvara with a view to gain earthly and heavenly rewards and conforts. Shri Krishna says that their efforts will bear fruit on earth as well as in heaven. However, he says that their stay in heaven is temporary. After their stay ends, they once again come back to earth and get caught up in the endless cycle of birth and death.
As an example, consider the plight of those people who work hard, earn a good living but have trouble managing their spending. As soon as they get their salary, they instantly spend most of it on the first of the month, and barely manage to pay their bills for the remainder of the month. They somehow forget that fact that money, like anything else in this world, is finite.
Similarly, people who enjoy heavenly pleasures stay in heaven until their merits (punya) are depleted. Once that happens, they come back to earth and are born into a human form if they are lucky, or some other form if they are not.
Shri Krishna says that such people follow the “three-fold system”. This refers to Vedic knowledge comprising the three modes or gunaas. Since the gunaas themselves are finite and transient, the results attained by the followers of these gunaas will also be finite and transient.
So therefore, although the desire-oriented devotee is better than someone who has no room for devotion, he is still trapped in a pursuit of comfort in pleasure in this world as well as in other worlds. Unlike such a devotee, what we should truly desire is liberation or moksha.
What kind of devotee gets liberation? This is taken up next.
Monday, April 30, 2012
Bhagavad Gita Verse 28, Chapter 6
yunjannevam sadaatmaanam yogee vigatakalmashaha |
sukhena brahmasamsparshamatyantam sukhamashrute || 28 ||
In this manner, the sinless yogi, always engaged in the self, joyfully contacts the eternal essence, experiencing infinite bliss.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : in the self
yogi : yogi
vigatakalmashaha : sinless
sukhena : joyfully
brahma : eternal essence
samsparsham : contacts
atyantam : infinite
sukham : bliss
ashrute : experiences
With this shloka, Shri Krishna concludes the topic of the meditation process. He says that one who follows the step by step approach towards meditation obtains infinite joy and happiness because he comes into contact with the eternal essence.
The word ”evam” here refers to the step-by-step approach to meditation that has been prescribed here. Shri Krishna says that only by following this approach can the eternal essence be realized. There are several methods to meditation, but it is important to follow a disciplined approach in order to obtain the result mentioned in this shloka. It is like the purification of gold. Only a certain process will ensure that the mined gold will shine.
Next, Shri Krishna highlights that the yogi needs to have continually kept focus on the method of meditation with the word “vigata kalmashah” which means without any defects or sins. Meditation cannot yield results if the mind still harbours impurities in the form of vaasanaas and desires. A purified mind is a prerequisite to meditation.
Finally, what does is the end result of meditation? It is ultimate happiness or sukha, obtained by contact with brahman, the eternal essence. The literal translation is : “the yogi touches brahman”. Brahman is of the nature of infinite joy and bliss. Anyone who identifies with it also gains such infinite joy - “atyanta sukham”.
With this shloka, the explanation of the process of meditation is concluded. We can go much deeper into the process of meditation, discuss further obstacles and so on. Other texts cover those obstacles in greater detail. Next, Shri Krishna illustrates the change in the vision of the meditator, which is the final topic in this chapter on meditation.
sukhena brahmasamsparshamatyantam sukhamashrute || 28 ||
In this manner, the sinless yogi, always engaged in the self, joyfully contacts the eternal essence, experiencing infinite bliss.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : in the self
yogi : yogi
vigatakalmashaha : sinless
sukhena : joyfully
brahma : eternal essence
samsparsham : contacts
atyantam : infinite
sukham : bliss
ashrute : experiences
With this shloka, Shri Krishna concludes the topic of the meditation process. He says that one who follows the step by step approach towards meditation obtains infinite joy and happiness because he comes into contact with the eternal essence.
The word ”evam” here refers to the step-by-step approach to meditation that has been prescribed here. Shri Krishna says that only by following this approach can the eternal essence be realized. There are several methods to meditation, but it is important to follow a disciplined approach in order to obtain the result mentioned in this shloka. It is like the purification of gold. Only a certain process will ensure that the mined gold will shine.
Next, Shri Krishna highlights that the yogi needs to have continually kept focus on the method of meditation with the word “vigata kalmashah” which means without any defects or sins. Meditation cannot yield results if the mind still harbours impurities in the form of vaasanaas and desires. A purified mind is a prerequisite to meditation.
Finally, what does is the end result of meditation? It is ultimate happiness or sukha, obtained by contact with brahman, the eternal essence. The literal translation is : “the yogi touches brahman”. Brahman is of the nature of infinite joy and bliss. Anyone who identifies with it also gains such infinite joy - “atyanta sukham”.
With this shloka, the explanation of the process of meditation is concluded. We can go much deeper into the process of meditation, discuss further obstacles and so on. Other texts cover those obstacles in greater detail. Next, Shri Krishna illustrates the change in the vision of the meditator, which is the final topic in this chapter on meditation.
Tuesday, April 17, 2012
Bhagavad Gita Verse 15, Chapter 6
yunjannevam sadaatmaanam yogi niyatamaanasaha |
shaantim nirvaanaparamaam matsamsthaamadhigacchati || 15 ||
In this manner, the yogi who has subdued his mind, who always engages his self in me, attains ultimate liberation-bearing peace, established in me.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : self
yogi : yogi
niyatamaanasaha : one who has controlled his mind
shaantim : peace that leads to
nirvaanaparamaam : ultimate liberation-bearing
matsamsthaam : established in me
adhigacchati : attains
Previously, Shri Krishna explained the prerequisites and the method of meditation. Now, he speaks about the result or the fruit of meditation. He says that meditation, if followed as the technique prescribed here, brings us that peace that yields self-realization.
The journey towards this end goal obviously will take a long time. But there are intermediate results along the way. One who begins to drop attachment and fascination for material objects attains a state of ever-increasing peace. However, this peace does not lead to liberation. It is not “nirvaana paramam”.
Only peace gained by meditating upon the self leads to liberation. Initially, the sense of peace is only present while meditating, but slowly remains with the seeker for longer periods of time. Till the final stage is reached, the person may falter in his journey. Once the final stage is reached, he will never turn back.
Now, what is the source or this peace? Shri Krishna says that it is he who is the source of this peace. One of the fundamental lessons of the Gita is that only the eternal essence can give everlasting bliss and peace. Everything else gives temporary peace. Therefore, Shri Krishna urges the seeker to comprehend this fact and stop going after objects in the material world for happiness and peace.
shaantim nirvaanaparamaam matsamsthaamadhigacchati || 15 ||
In this manner, the yogi who has subdued his mind, who always engages his self in me, attains ultimate liberation-bearing peace, established in me.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : self
yogi : yogi
niyatamaanasaha : one who has controlled his mind
shaantim : peace that leads to
nirvaanaparamaam : ultimate liberation-bearing
matsamsthaam : established in me
adhigacchati : attains
Previously, Shri Krishna explained the prerequisites and the method of meditation. Now, he speaks about the result or the fruit of meditation. He says that meditation, if followed as the technique prescribed here, brings us that peace that yields self-realization.
The journey towards this end goal obviously will take a long time. But there are intermediate results along the way. One who begins to drop attachment and fascination for material objects attains a state of ever-increasing peace. However, this peace does not lead to liberation. It is not “nirvaana paramam”.
Only peace gained by meditating upon the self leads to liberation. Initially, the sense of peace is only present while meditating, but slowly remains with the seeker for longer periods of time. Till the final stage is reached, the person may falter in his journey. Once the final stage is reached, he will never turn back.
Now, what is the source or this peace? Shri Krishna says that it is he who is the source of this peace. One of the fundamental lessons of the Gita is that only the eternal essence can give everlasting bliss and peace. Everything else gives temporary peace. Therefore, Shri Krishna urges the seeker to comprehend this fact and stop going after objects in the material world for happiness and peace.
Saturday, February 25, 2012
Bhagavad Gita Verse 35, Chapter 4
yajnyaatvaa na punarmohamevam yaasyasi paandava |
yena bhootaanyasheshena drakshasyaatmanyatho mayi || 35 ||
Having realized that knowledge, never again will you be subjected to delusion in this manner, O Paandava. By that (knowledge), you will view all beings completely in you, and likewise, in me.
yat : that
jnyaatvaa : having realized
na : not
punar : again
moham : delusion
evam : in this manner
yaasyasi : subjected
paandava : O Paandava
yena : by that
bhootaani : all beings
asheshena : completely
drakshasi : view
aatmani : in you
atho : and likewise
mayi : in me
Having explained the method of acquiring knowledge from a teacher, Shri Krishna praises this knowledge in the following shlokas. In this shloka, he provides a test by which we know whether we have truly gained this knowledge or not. He says that this knowledge totally transforms our vision. It gives us whole new way to view the world.
Imagine we are at a social gathering. We are introduced to a new person, someone whom we have never met before. At that point, we try to size up that person and are not quite sure how the conversation will go. But when we find out that both of us went to the same school for 8 years, we instantly connect with that person. The sense of separation between us and that person diminishes just a little.
Now, take this destruction of separation to its logical extreme where we see all things - plants, rocks, animals, humans - as a part of our own self. Everything is connected to each other. Furthermore, we realize that in essence, distinct entities such as plants and animals are not really distinct. There is only one Ishvaraa but appearing as many forms. This is the grand vision after having obtained this knowledge.
So therefore, having gained this knowledge, our moha or delusion with regards to who we are, what is our correct relationship with the world, what are our duties, what is good and bad - all these questions are answered with this vision of the world. After having this vision, our actions in the wold continue, but they do not accumulate any further karmaas because we are in tune with the world.
yena bhootaanyasheshena drakshasyaatmanyatho mayi || 35 ||
Having realized that knowledge, never again will you be subjected to delusion in this manner, O Paandava. By that (knowledge), you will view all beings completely in you, and likewise, in me.
yat : that
jnyaatvaa : having realized
na : not
punar : again
moham : delusion
evam : in this manner
yaasyasi : subjected
paandava : O Paandava
yena : by that
bhootaani : all beings
asheshena : completely
drakshasi : view
aatmani : in you
atho : and likewise
mayi : in me
Having explained the method of acquiring knowledge from a teacher, Shri Krishna praises this knowledge in the following shlokas. In this shloka, he provides a test by which we know whether we have truly gained this knowledge or not. He says that this knowledge totally transforms our vision. It gives us whole new way to view the world.
Imagine we are at a social gathering. We are introduced to a new person, someone whom we have never met before. At that point, we try to size up that person and are not quite sure how the conversation will go. But when we find out that both of us went to the same school for 8 years, we instantly connect with that person. The sense of separation between us and that person diminishes just a little.
Now, take this destruction of separation to its logical extreme where we see all things - plants, rocks, animals, humans - as a part of our own self. Everything is connected to each other. Furthermore, we realize that in essence, distinct entities such as plants and animals are not really distinct. There is only one Ishvaraa but appearing as many forms. This is the grand vision after having obtained this knowledge.
So therefore, having gained this knowledge, our moha or delusion with regards to who we are, what is our correct relationship with the world, what are our duties, what is good and bad - all these questions are answered with this vision of the world. After having this vision, our actions in the wold continue, but they do not accumulate any further karmaas because we are in tune with the world.
Wednesday, February 22, 2012
Bhagavad Gita Verse 32, Chapter 4
evam bahuvidhaa yajnyaa vitato brahmano mukhe |
karmajaan viddhi taan sarvaanevam jnyaatvaa vimokshyase || 32 ||
In this manner, various types of sacrifices have been explained in the Vedas. Understand that all those are born of action; having known this, you will be liberated.
evam : in this manner
bahuvidhaa : various types
yajnyaa : sacrifice
vitataaha : have been explained
brahmanaaha : Vedas
mukhe : mouth
karmajaan : born of action
viddhi : understand
taan : those
sarvaan : all
evam : in this manner
jnyaatvaa : having known this
vimokshyase : you will be liberated
With this shloka, Shri Krishna concludes the section on practical yajnyas. In this section, we came across many varieties of yajnya. There are several more types of yajnyas in the scriptures such as pilgrimages, how to perform poojas during certain festivals, chanting of japas and so on. With the guidance of a teacher, we can choose the one that works best for us and follow it diligently.
Having concluded this section, Shri Krishna now makes a very important point. He says that while performing these yajnyas, we should never forget that any yajnya is ultimately an action. We saw earlier that actions are performed by the gunaas of prakriti. And anything that is related to gunaas is distinct from the eternal essence. So, how can yajynas move us closer to liberation if they are in the realm of gunaas?
Another way of looking at this issue is as follows. Anything that is a result of action will always be finite by definition. We are looking for realization of the eternal essence which is infinite. How will yajnyaas, born out of finite action, make us obtain the infinite eternal essence?
The key point to understand here is that action does not yield realization, only knowledge can do so. Performance of yajnya is a preparatory step towards realization, just like we prepare for sleep in the night. We can lie down on the bed, we can drink a cup of hot milk, we can turn off the light and so on. But the onset of sleep happens on its own. Similarly, even if we perform yajnyaas, realization will happen when we gain the knowledge when we are not the doer or enjoyer of any actions.
karmajaan viddhi taan sarvaanevam jnyaatvaa vimokshyase || 32 ||
In this manner, various types of sacrifices have been explained in the Vedas. Understand that all those are born of action; having known this, you will be liberated.
evam : in this manner
bahuvidhaa : various types
yajnyaa : sacrifice
vitataaha : have been explained
brahmanaaha : Vedas
mukhe : mouth
karmajaan : born of action
viddhi : understand
taan : those
sarvaan : all
evam : in this manner
jnyaatvaa : having known this
vimokshyase : you will be liberated
With this shloka, Shri Krishna concludes the section on practical yajnyas. In this section, we came across many varieties of yajnya. There are several more types of yajnyas in the scriptures such as pilgrimages, how to perform poojas during certain festivals, chanting of japas and so on. With the guidance of a teacher, we can choose the one that works best for us and follow it diligently.
Having concluded this section, Shri Krishna now makes a very important point. He says that while performing these yajnyas, we should never forget that any yajnya is ultimately an action. We saw earlier that actions are performed by the gunaas of prakriti. And anything that is related to gunaas is distinct from the eternal essence. So, how can yajynas move us closer to liberation if they are in the realm of gunaas?
Another way of looking at this issue is as follows. Anything that is a result of action will always be finite by definition. We are looking for realization of the eternal essence which is infinite. How will yajnyaas, born out of finite action, make us obtain the infinite eternal essence?
The key point to understand here is that action does not yield realization, only knowledge can do so. Performance of yajnya is a preparatory step towards realization, just like we prepare for sleep in the night. We can lie down on the bed, we can drink a cup of hot milk, we can turn off the light and so on. But the onset of sleep happens on its own. Similarly, even if we perform yajnyaas, realization will happen when we gain the knowledge when we are not the doer or enjoyer of any actions.
Sunday, February 5, 2012
Bhagavad Gita Verse 15, Chapter 4
evam jnaatvaa kritam karma poorvairapi mumukshubhihi |
kuru karmaiva tasmaattvam poorvaih poorvataram kritam || 15 ||
Even seekers of freedom, having known this path, performed actions since ancient times. Therefore, so do you perform actions like the ancients did.
evam : this manner
jnaatvaa : having known
kritam : performed
karma : actions
poorvaih : since ancient times
api : even
mumukshubhihi : seekers of freedom
kuru : perform
karma : actions
eva : those
tasmaat : therefore
tvam : you
poorvaih : ancestors
poorvataram : since ancient times
kritam : actions
Previously, Shri Krishna explained that one who knows him as distinct from performer and enjoyer of actions is not bound. Now, he reaffirms that teaching by informing Arjuna that many ancient seekers of freedom have followed the path of karmayoga.
These ancient seekers understood that the "I" is the eternal essence. It is not the doer and does not have anything to gain from results of actions. So they continued to perform actions, dedicating them to the highest ideal which is Ishvara, and purified their minds doing so.
Shri Krishna also re-emphasizes that this teaching did not deter the ancient seekers from performing actions, in other words, they did not abandon their duties and retire to the forest. They continued to work in the world but maintained the karmayoga attitude.
By pointing out the heritage of karmayoga, Shri Krishna constantly reminded Arjuna that this is not a brand new teaching, it always was a way of life but was lost due to the passage of time.
kuru karmaiva tasmaattvam poorvaih poorvataram kritam || 15 ||
Even seekers of freedom, having known this path, performed actions since ancient times. Therefore, so do you perform actions like the ancients did.
evam : this manner
jnaatvaa : having known
kritam : performed
karma : actions
poorvaih : since ancient times
api : even
mumukshubhihi : seekers of freedom
kuru : perform
karma : actions
eva : those
tasmaat : therefore
tvam : you
poorvaih : ancestors
poorvataram : since ancient times
kritam : actions
Previously, Shri Krishna explained that one who knows him as distinct from performer and enjoyer of actions is not bound. Now, he reaffirms that teaching by informing Arjuna that many ancient seekers of freedom have followed the path of karmayoga.
These ancient seekers understood that the "I" is the eternal essence. It is not the doer and does not have anything to gain from results of actions. So they continued to perform actions, dedicating them to the highest ideal which is Ishvara, and purified their minds doing so.
Shri Krishna also re-emphasizes that this teaching did not deter the ancient seekers from performing actions, in other words, they did not abandon their duties and retire to the forest. They continued to work in the world but maintained the karmayoga attitude.
By pointing out the heritage of karmayoga, Shri Krishna constantly reminded Arjuna that this is not a brand new teaching, it always was a way of life but was lost due to the passage of time.
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.
Monday, January 23, 2012
Bhagavad Gita Verse 2, Chapter 4
evam paramparaapraaptamimam raajarshayo viduh |
sa kaaleneha mahataa yogo nashtah parantapa || 2 ||
In this way, scholar-kings knew about this yoga through tradition, (but) through the long passage of time, this yoga has been lost here, O scorcher of foes.
evam : in this way
paramparaapraaptam : obtained through tradition
imam : this
raajarshayo : scholar-king
viduh : known
sah : that
kaalena : through passage of time
iha : here
mahataa : long
yogah : yoga
nashtah : vanished
parantapa : O scorcher of foes
Shri Krishna gives Arjuna the reason for resurrecting the Gita in this shloka. He begins by stating that this knowledge has come from teacher to student. If we trace it back to its roots, we will find that the cosmic intelligence is the origin of this knowledge. This illustrates a beautiful aspect of the spiritual tradition: no one person claims authorship of knowledge. Even Tulsidas asserted that he did not write the Ramayana, but that it came from Lord Shiva.
When any teaching passes from generation to generation, the original message gets distorted. Shri Krishna says that even though this knowledge was prevalent in ancient times, is become distorted due to the long passage of time. Sant Jnyaneshwar in his commentary states that the distortion was further compounded by people becoming more materialistic and extroverted over the passage of time.
One example of distortion is musical raagaas. The raagas that we hear today are but a distorted version of the original raagas. Another example is that of rain water. When rain water falls from the sky, it is extremely pure like distilled water. But as it falls to the ground, it gets contaminated with pollutants in the air, dust and so on. We have to process that water in order to make it potable.
Therefore, now and then someone has to come to refresh the original message of the Gita, and that is what Shri Krishna is doing now. But he also needs to communicate it to the right person so that the message is properly understood. He addresses this point in the next shloka.
sa kaaleneha mahataa yogo nashtah parantapa || 2 ||
In this way, scholar-kings knew about this yoga through tradition, (but) through the long passage of time, this yoga has been lost here, O scorcher of foes.
evam : in this way
paramparaapraaptam : obtained through tradition
imam : this
raajarshayo : scholar-king
viduh : known
sah : that
kaalena : through passage of time
iha : here
mahataa : long
yogah : yoga
nashtah : vanished
parantapa : O scorcher of foes
Shri Krishna gives Arjuna the reason for resurrecting the Gita in this shloka. He begins by stating that this knowledge has come from teacher to student. If we trace it back to its roots, we will find that the cosmic intelligence is the origin of this knowledge. This illustrates a beautiful aspect of the spiritual tradition: no one person claims authorship of knowledge. Even Tulsidas asserted that he did not write the Ramayana, but that it came from Lord Shiva.
When any teaching passes from generation to generation, the original message gets distorted. Shri Krishna says that even though this knowledge was prevalent in ancient times, is become distorted due to the long passage of time. Sant Jnyaneshwar in his commentary states that the distortion was further compounded by people becoming more materialistic and extroverted over the passage of time.
One example of distortion is musical raagaas. The raagas that we hear today are but a distorted version of the original raagas. Another example is that of rain water. When rain water falls from the sky, it is extremely pure like distilled water. But as it falls to the ground, it gets contaminated with pollutants in the air, dust and so on. We have to process that water in order to make it potable.
Therefore, now and then someone has to come to refresh the original message of the Gita, and that is what Shri Krishna is doing now. But he also needs to communicate it to the right person so that the message is properly understood. He addresses this point in the next shloka.
Friday, January 20, 2012
Bhagavad Gita Verse 43, Chapter 3
evam buddheh param buddhvaa sanstabhyaatmaanamaatmanaa |
jahi shatrum mahaabaaho kaamaroopam duraasadam || 43 ||
In this way, having known the eternal essence to be superior than the intellect, and having strengthened oneself by oneself, O mighty-armed, slay the insurmountable enemy in the form of desire.
evam : in this way
buddheh : with intellect
param : superior (the eternal essence)
buddhvaa : having known
sanstabhyaha : strengthened
aatmaanam : oneself
aatmanaa : by oneself
jahi : slay
shatrum : enemy
mahaabaaho : O mighty-armed
kaamaroopam : in the form of desire
duraasadam : insurmountable
The prior shloka and this shloka comprise the concluding shlokas of the third chapter. In these 2 shlokas, Shri Krishna gives Arjuna the seed of an entire lifetime's worth of spiritual practice. But this technique needs further elaboration, which will be provided in the forthcoming chapters of the Gita. Karmayoga is just the preparatory stage. The real journey of spiritual practice or saadhanaa commences only when we learn to control and channel our vaasanaas through karmayoga, which culminates in the practice of meditation.
One of the major points made in this shloka is that we need to tackle our problems from the standpoint of the eternal essence, not from the standpoint of our prakriti, which is not our real identity. We have been conditioned to identify with our prakriti since our birth, which is what makes it difficult. Therefore, to the extent possible, we should always try to identify with the eternal essence.
For instance, we come across a thought that says "I can smoke one cigarette today, it will cause me no harm", we have to be alert and ask ourselves, who is this I that has generated this thought? If we are truly identified with the eternal essence, we will recognize that our prakriti - our inbuilt tendency - is saying it. This is not easy to do. Typically, when such a thought arises, it "short-circuits" our intellect and turns into action immediately. That is why Shri Krishna urges us to start on the path of karmayoga so that we slowly lose attachment with material objects first, then with our body/mind/intellect.
This inner conflict between our lower nature and our higher nature is the central theme of the Gita. Therefore, Shri Krishna concludes the chapter on karmayoga with a profound message: strengthen oneself by oneself. It means that by practicing karmayoga, we strengthen our higher nature, and that enables us to control our lower nature.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade karmayogo naama tritiyodhyaayaha || 3 ||
jahi shatrum mahaabaaho kaamaroopam duraasadam || 43 ||
In this way, having known the eternal essence to be superior than the intellect, and having strengthened oneself by oneself, O mighty-armed, slay the insurmountable enemy in the form of desire.
evam : in this way
buddheh : with intellect
param : superior (the eternal essence)
buddhvaa : having known
sanstabhyaha : strengthened
aatmaanam : oneself
aatmanaa : by oneself
jahi : slay
shatrum : enemy
mahaabaaho : O mighty-armed
kaamaroopam : in the form of desire
duraasadam : insurmountable
The prior shloka and this shloka comprise the concluding shlokas of the third chapter. In these 2 shlokas, Shri Krishna gives Arjuna the seed of an entire lifetime's worth of spiritual practice. But this technique needs further elaboration, which will be provided in the forthcoming chapters of the Gita. Karmayoga is just the preparatory stage. The real journey of spiritual practice or saadhanaa commences only when we learn to control and channel our vaasanaas through karmayoga, which culminates in the practice of meditation.
One of the major points made in this shloka is that we need to tackle our problems from the standpoint of the eternal essence, not from the standpoint of our prakriti, which is not our real identity. We have been conditioned to identify with our prakriti since our birth, which is what makes it difficult. Therefore, to the extent possible, we should always try to identify with the eternal essence.
For instance, we come across a thought that says "I can smoke one cigarette today, it will cause me no harm", we have to be alert and ask ourselves, who is this I that has generated this thought? If we are truly identified with the eternal essence, we will recognize that our prakriti - our inbuilt tendency - is saying it. This is not easy to do. Typically, when such a thought arises, it "short-circuits" our intellect and turns into action immediately. That is why Shri Krishna urges us to start on the path of karmayoga so that we slowly lose attachment with material objects first, then with our body/mind/intellect.
This inner conflict between our lower nature and our higher nature is the central theme of the Gita. Therefore, Shri Krishna concludes the chapter on karmayoga with a profound message: strengthen oneself by oneself. It means that by practicing karmayoga, we strengthen our higher nature, and that enables us to control our lower nature.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade karmayogo naama tritiyodhyaayaha || 3 ||
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