ashraddhaya hutam dattam tapastaptam kritam cha yat |
asaditityuchyate paartha na cha tatpretya no iha || 28 ||
Whatever is sacrificed, donated or done, and whatever penance is performed, without faith, it is called asat, O Paartha. It is neither here nor after death.
ashraddhaya : without faith
hutam : sacrificed
dattam : donated
tapaha : penance
taptam : performed
kritam : done
cha : and
yat : whatever
asat : asat
iti : in this manner
uchyate : is called
paartha : O Paartha
na : neither
cha : and
tat : that
pretya : after death
no : nor
iha : here
In the previous shloka, Shri Krishna asserted that any action performed with the steadfastness in Ishvara, with constant memory and faith in Ishvara, automatically becomes a saattvic action. Furthermore, with the application of the purifier Om Tat Sat, it becomes a means towards liberation. Here, such kind of action is compared with an action that is performed without any faith or steadfastness whatsoever. Action performed without any faith is called as asat, which literally means non reality or devoid of reality.
In our daily life, we can immediately tell the difference between one who puts their heart and soul into their actions, and one who is just going through the motions. We ourselves have instances where we love an action so much that we put everything in it, we get lost in it, and some other actions where we are acting like mechanical machines, like robots. Shri Krishna says that any action, any sacrifice, penance or charity performed without faith, without our soul in it, becomes a worthless action. Forget liberation, it will not even yield a result here, on this earth.
With this shloka, Shri Krishna concludes the seventeenth chapter on the three types of faith. He says that there are three types of devotees based on the texture of their faith, and are categorized as saattvic, raajasic and taamasic. In order to make ourselves fit for liberation, we should cultivate saatvic faith and eliminate the other two types of faith. This will happen only by consuming saattvic food and performing saattvic sacrifices, charity and penance. To ensure that our saatvic actions are free of errors and defects, we should use the purifier Om Tat Sat while performing the actions.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade shraddhatrayovibhaagayogo naama saptadashodhyaayaha || 15 ||
Showing posts with label iha. Show all posts
Showing posts with label iha. Show all posts
Saturday, May 18, 2013
Friday, April 19, 2013
Bhagavad Gita Verse 24, Chapter 16
tasmaachhaastraam pramaanam te karyaakaaryavyavasthitau |
jnyaatvaa shaastravidhaanoktam karmam kartumihaarhasi || 24 ||
Therefore, the scripture is the authority to guide you towards what is to be not and what is not. Knowing this, you should perform actions according to scripture here.
tasmaat : therefore
shaastraam : scripture
pramaanam : authority
te : you
karyaakaaryavyavasthitau : guide to what is to be done and what not
jnyaatvaa : knowing this
shaastravidhaanoktam : according to scripture
karmam : actions
kartum : perform
iha : here
arhasi : should
Shri Krishna concludes the sixteenth chapter with this shloka. He says that ultimately it is the prompter of our actions, our motivation, that determine whether we are behaving as divine entities or as devilish ones. If the prompter of our actions is selfish desire, we are heading in the wrong direction. If the prompter is scripture, we are heading in the right direction. Therefore, when in doubt, we should refer to the guidelines in the scriptures on the performance of actions.
A case in point is Arjuna’s fundamental question: is it right to harm another individual? A soldier of the army defending his country and a gangster shooting at a crowd are performing the same action - killing people. But the difference is the prompter of both those actions. The soldier is prompted by duty to his country, whereas the gangster is prompted by greed. Where did the soldier’s duty come from? We could say that it came from the army’s code of conduct. We could say that it come from the constitution of his country. We could say that it came from the values cultivated by his parents.
In all these cases, the soldier’s sense of duty came from a set of guidelines that were founded on something that was much larger than the narrow viewpoint of one individual, that kept the bigger picture in mind. This is what Shri Krishna refers to as scripture. Using the word "here" in the shloka, he reminds Arjuna that such intelligent living is only possible in a human birth, not in any other birth. Now, we come to an interesting question? Which authority, which scripture should one follow? In this day and age, how can one practically lead an intelligent life that follows a selfless set of guidelines, that follows a scripture? This intriguing question is tackled in the next chapter.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade daivaasurasampadvibhaagayogo naama shodashodhyaayaha || 14 ||
jnyaatvaa shaastravidhaanoktam karmam kartumihaarhasi || 24 ||
Therefore, the scripture is the authority to guide you towards what is to be not and what is not. Knowing this, you should perform actions according to scripture here.
tasmaat : therefore
shaastraam : scripture
pramaanam : authority
te : you
karyaakaaryavyavasthitau : guide to what is to be done and what not
jnyaatvaa : knowing this
shaastravidhaanoktam : according to scripture
karmam : actions
kartum : perform
iha : here
arhasi : should
Shri Krishna concludes the sixteenth chapter with this shloka. He says that ultimately it is the prompter of our actions, our motivation, that determine whether we are behaving as divine entities or as devilish ones. If the prompter of our actions is selfish desire, we are heading in the wrong direction. If the prompter is scripture, we are heading in the right direction. Therefore, when in doubt, we should refer to the guidelines in the scriptures on the performance of actions.
A case in point is Arjuna’s fundamental question: is it right to harm another individual? A soldier of the army defending his country and a gangster shooting at a crowd are performing the same action - killing people. But the difference is the prompter of both those actions. The soldier is prompted by duty to his country, whereas the gangster is prompted by greed. Where did the soldier’s duty come from? We could say that it came from the army’s code of conduct. We could say that it come from the constitution of his country. We could say that it came from the values cultivated by his parents.
In all these cases, the soldier’s sense of duty came from a set of guidelines that were founded on something that was much larger than the narrow viewpoint of one individual, that kept the bigger picture in mind. This is what Shri Krishna refers to as scripture. Using the word "here" in the shloka, he reminds Arjuna that such intelligent living is only possible in a human birth, not in any other birth. Now, we come to an interesting question? Which authority, which scripture should one follow? In this day and age, how can one practically lead an intelligent life that follows a selfless set of guidelines, that follows a scripture? This intriguing question is tackled in the next chapter.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade daivaasurasampadvibhaagayogo naama shodashodhyaayaha || 14 ||
Friday, March 8, 2013
Bhagavad Gita Verse 3, Chapter 15
na roopamasyeha tathaapalabhyate naanto na chaadirna cha sampratishthaa |
ashvatthamenam suviroodhamoolamsangashastrena dridhena chhittvaa || 3 ||
Its form is not available here, neither its beginning nor its end, not its existence. Having cut this firm-rooted Ashvattha tree using the robust weapon of dispassion.
na : not
roopam : form
asya : this
iha : here
tathaa : like
upalabhyate : available
na : no
antaha : end
na : not
cha : and
aadihi : beginning
na : not
cha : and
sampratishthaa : existence
ashvattham : ashvattha tree
suviroodhamoolam : with firm roots
asangashastrena : weapon of dispassion
dridhena : robust
chittvaa : having cut
Most of us love to see the image of planet earth from space. The majesty of that image captured by countless satellites over the years never fails to attract us. But without those satellites, we would never know that the earth looks like it does, because we did not have the means to see the big picture by oursleves. Or take a factory worker employed in a multi billion dollar multinational. All he gets to see is his machine for eight to ten hours a day. Except the CEO and a few other senior people, no one has the big picture view of the complex organization available.
Similarly, Shri Krishna says that most of us do not have the big picture view of our existence in this world. We simply live out our lives in the endless chain of attraction to sense objects, desire, action, result and further desire. To lift us out of this narrow view of life, he very compassionately gives us the illustration of the tree of samsaara in the previous two shlokas.
He very clearly states that no matter who we are, whether rich or poor, educated or uneducated, fit or sick, we are all entangled in this upside down tree of samsaara. We never see our existence as it really is. We do not see its beginning, middle or end. It is in fact, a gigantic illusion that has been given reality due to the long standing ignorance of our true nature.
The message of this shloka carries over into the next shloka.
ashvatthamenam suviroodhamoolamsangashastrena dridhena chhittvaa || 3 ||
Its form is not available here, neither its beginning nor its end, not its existence. Having cut this firm-rooted Ashvattha tree using the robust weapon of dispassion.
na : not
roopam : form
asya : this
iha : here
tathaa : like
upalabhyate : available
na : no
antaha : end
na : not
cha : and
aadihi : beginning
na : not
cha : and
sampratishthaa : existence
ashvattham : ashvattha tree
suviroodhamoolam : with firm roots
asangashastrena : weapon of dispassion
dridhena : robust
chittvaa : having cut
Most of us love to see the image of planet earth from space. The majesty of that image captured by countless satellites over the years never fails to attract us. But without those satellites, we would never know that the earth looks like it does, because we did not have the means to see the big picture by oursleves. Or take a factory worker employed in a multi billion dollar multinational. All he gets to see is his machine for eight to ten hours a day. Except the CEO and a few other senior people, no one has the big picture view of the complex organization available.
Similarly, Shri Krishna says that most of us do not have the big picture view of our existence in this world. We simply live out our lives in the endless chain of attraction to sense objects, desire, action, result and further desire. To lift us out of this narrow view of life, he very compassionately gives us the illustration of the tree of samsaara in the previous two shlokas.
He very clearly states that no matter who we are, whether rich or poor, educated or uneducated, fit or sick, we are all entangled in this upside down tree of samsaara. We never see our existence as it really is. We do not see its beginning, middle or end. It is in fact, a gigantic illusion that has been given reality due to the long standing ignorance of our true nature.
The message of this shloka carries over into the next shloka.
Sunday, May 27, 2012
Bhagavad Gita Verse 2, Chapter 7
jnyaanam teham savijnyaanamidam vakshyaamyasheshataha |
yajnyaatvaa neha bhooyonyajnyaatavyyamavashishyate || 2 ||
Knowledge with wisdom, I shall tell you this completely, having known that, there will be nothing else left to know.
jnyaanam : knowledge
te : to you
aham : I shall
savijnyaanam : with wisdom
idam : this
vakshyaami : I will tell
asheshataha : completely
yat : that which
jnyaatvaa : having known
na : not
iha : this
bhooyaha : again
anyat : anything else
jnyaatavyyam : to be known
avashishyate : left
Shri Krishna had begun a new topic in this chapter, which is the technique by which we can know him as Ishvara in his entirety. Here, Shri Krishna says that he will reveal not just this knowledge, but also impart us wisdom. The wisdom is such that once we know it, there will be nothing else remaining to be known.
We spend our lives acquiring knowledge about new things. With the pace of change in the world today, we would not be able to know everything, even if we were to spend thousands of lifetimes gaining PhDs in all the sciences, arts, humanities and so on. Shri Krishna says that the wisdom or “vijnyaana” that he is going to impart will be such that once we know it, nothing else will remain to be known.
Let us see how this will be possible. We had seen the example of a goldsmith earlier who is not fascinated by the artwork or shape of the gold bangles, bracelets, necklaces and other ornaments that he comes across. All he cares about is the quantity of gold that is in each ornament. In other words, because he knows the cause as gold, he knows that the effect as the ornament, may differ in shape, but is gold in its essence. Knowledge is the shape of the different ornaments, wisdom is knowledge of their essential nature.
What will happen once I know this? Shri Krishna says that having known this, nothing else will remain to be known. It will be knowledge that is all inclusive. Also, it is knowledge that makes up complete, unlike worldly knowledge that reveals further holes as we study it more.
But if this is the case, why doesn’t everyone pursue this knowledge? This is taken up next.
Footnotes
1. The second half of the shloka is taken from the Mundaka Upanishad where the question is asked “Tell me that knowledge, knowing which, nothing else will remain to be known.”
yajnyaatvaa neha bhooyonyajnyaatavyyamavashishyate || 2 ||
Knowledge with wisdom, I shall tell you this completely, having known that, there will be nothing else left to know.
jnyaanam : knowledge
te : to you
aham : I shall
savijnyaanam : with wisdom
idam : this
vakshyaami : I will tell
asheshataha : completely
yat : that which
jnyaatvaa : having known
na : not
iha : this
bhooyaha : again
anyat : anything else
jnyaatavyyam : to be known
avashishyate : left
Shri Krishna had begun a new topic in this chapter, which is the technique by which we can know him as Ishvara in his entirety. Here, Shri Krishna says that he will reveal not just this knowledge, but also impart us wisdom. The wisdom is such that once we know it, there will be nothing else remaining to be known.
We spend our lives acquiring knowledge about new things. With the pace of change in the world today, we would not be able to know everything, even if we were to spend thousands of lifetimes gaining PhDs in all the sciences, arts, humanities and so on. Shri Krishna says that the wisdom or “vijnyaana” that he is going to impart will be such that once we know it, nothing else will remain to be known.
Let us see how this will be possible. We had seen the example of a goldsmith earlier who is not fascinated by the artwork or shape of the gold bangles, bracelets, necklaces and other ornaments that he comes across. All he cares about is the quantity of gold that is in each ornament. In other words, because he knows the cause as gold, he knows that the effect as the ornament, may differ in shape, but is gold in its essence. Knowledge is the shape of the different ornaments, wisdom is knowledge of their essential nature.
What will happen once I know this? Shri Krishna says that having known this, nothing else will remain to be known. It will be knowledge that is all inclusive. Also, it is knowledge that makes up complete, unlike worldly knowledge that reveals further holes as we study it more.
But if this is the case, why doesn’t everyone pursue this knowledge? This is taken up next.
Footnotes
1. The second half of the shloka is taken from the Mundaka Upanishad where the question is asked “Tell me that knowledge, knowing which, nothing else will remain to be known.”
Thursday, May 17, 2012
Bhagavad Gita Verse 40, Chapter 6
Shree Bhagavaan uvaacha:
paartha naiveha naamutra vinaashastasya vidyate |
na hi kalyaanakritkashchiddurgatim taata gachchati || 40 ||
Shree Bhagavan says:
O Paartha, neither here nor there does his destruction ever happen, for whoever performs virtuous acts does not go into distress, my dear.
paartha : O Paartha
na : neither
iha : here
eva : ever
na : nor
amutra : there
vinaashaha : destruction
tasya : his
vidyate : happen
na : does not
hi : for
kalyaanakrit : performs virtuous acts
kashchit : whoever
durgatim : distress
taata : my dear
gachchati : go to
Arjuna had posed a question about the fate of a meditator who does not attain perfection before death. Shri Krishna responds by unequivocally asserting that nothing harmful or distressful will happen to the meditator while he is in this world, or in any other world. In fact, he will attain a better state, both from a material as well as spiritual standpoint.
We have to carefully parse the meaning of Shri Krishna’s words. He is in no way implying that the meditator will somehow attain material success due to his meditation. The common standard for attaining success in our world is wealth, power and fame, none of which is guaranteed as a result of meditation. Shri Krishna wants us to understand is that one who takes up meditation sincerely will automatically develop dispassion towards wealth, power and fame. He will not care whether he attains material success or not. So therefore, a lack of material success will not cause him distress.
But that does not mean that the meditator obtains a pitiable state. In fact, by sincerely practicing mediation, the seeker will be in tune and in harmony with the world. Then the world itself will take care of all the seeker’s needs. This is not an alien concept. When someone is in tune with any organization like one’s family, workplace or school, when that person puts the needs of the organization above his personal and selfish needs, the organization ensures that such a person receives whatever he wants, and also ensures that he does not get into any distress.
Here, Shri Krishna affectionately refers to Arjuna as “taata”. Usually this word refers to a father or a son. Here, the meaning is in line with the word “dear student”. By using this word, Shri Krishna shows his encouragement and appreciation for the frank and honest question posed by Arjuna.
Next, Shri Krishna addresses the second part of Arjuna’s question, which is : what happens to the meditator when he dies before gaining perfection in meditation?
paartha naiveha naamutra vinaashastasya vidyate |
na hi kalyaanakritkashchiddurgatim taata gachchati || 40 ||
Shree Bhagavan says:
O Paartha, neither here nor there does his destruction ever happen, for whoever performs virtuous acts does not go into distress, my dear.
paartha : O Paartha
na : neither
iha : here
eva : ever
na : nor
amutra : there
vinaashaha : destruction
tasya : his
vidyate : happen
na : does not
hi : for
kalyaanakrit : performs virtuous acts
kashchit : whoever
durgatim : distress
taata : my dear
gachchati : go to
Arjuna had posed a question about the fate of a meditator who does not attain perfection before death. Shri Krishna responds by unequivocally asserting that nothing harmful or distressful will happen to the meditator while he is in this world, or in any other world. In fact, he will attain a better state, both from a material as well as spiritual standpoint.
We have to carefully parse the meaning of Shri Krishna’s words. He is in no way implying that the meditator will somehow attain material success due to his meditation. The common standard for attaining success in our world is wealth, power and fame, none of which is guaranteed as a result of meditation. Shri Krishna wants us to understand is that one who takes up meditation sincerely will automatically develop dispassion towards wealth, power and fame. He will not care whether he attains material success or not. So therefore, a lack of material success will not cause him distress.
But that does not mean that the meditator obtains a pitiable state. In fact, by sincerely practicing mediation, the seeker will be in tune and in harmony with the world. Then the world itself will take care of all the seeker’s needs. This is not an alien concept. When someone is in tune with any organization like one’s family, workplace or school, when that person puts the needs of the organization above his personal and selfish needs, the organization ensures that such a person receives whatever he wants, and also ensures that he does not get into any distress.
Here, Shri Krishna affectionately refers to Arjuna as “taata”. Usually this word refers to a father or a son. Here, the meaning is in line with the word “dear student”. By using this word, Shri Krishna shows his encouragement and appreciation for the frank and honest question posed by Arjuna.
Next, Shri Krishna addresses the second part of Arjuna’s question, which is : what happens to the meditator when he dies before gaining perfection in meditation?
Monday, March 26, 2012
Bhagavad Gita Verse 23, Chapter 5
shoknotihaiva yaha sodhum praakshareeravimokshanaat |
kaamakrodhaadbhavam vegam sa yuktaha sa sukhee naraha || 23 ||
He who, even before this body departs, is capable of withstanding the impulse born out of desire and anger; that person is a yogi, that person is blissful.
shoknoti : capable of
iha : this body
eva : even
yaha : he who
sodhum : can withstand
praak : before
shareera : body
vimokshanaat : departs
kaamakrodhaadbhavam : born out of desire and anger
vegam : impulse
sa : that is
yuktaha : is a yogi
sa : that is
sukhee : blissful
naraha : person
In this shloka, Shri Krishna points out exactly why does the mind rush out into the material world. He says that in a person who working towards purifying his mind, there still exists two major obstacles to realization: desire and anger. Both of these generate impulses that cause the mind to go out into the material world. Even though the seeker cannot get rid of desire and anger, but can check the impulses caused by them, that person will attain happiness from within than from without.
Let's examine what exactly is desire and anger in the framework of the Gita. Whenever one encounters sense pleasures, or recalls a memory of a sense pleasure, the need to re-experience that sense pleasure is called desire. Conversely, whenever one encounters a sorrowful circumstance, or recalls a sorrowful memory, the repulsion generated is called anger. Both these emotions generate impulses to chase after, or run away from an object, person or circumstance. For the mind to realize the eternal essence, it needs to be even-keel. But these impulses take the mind outwards and destabilize it.
Now, there is a possibility of a Catch-22 situation here. There will be an impulse within us to seek joy. Unless we redirect it inward, it will always rush outward. But if we redirect it inward and it does not find joy, it will again go outward. Therefore, turning this impulse inward has to be done intelligently. If all we do is cut ourselves off from the objects that give us pleasure, it will not work. Instead, we must work diligently towards purification of our mind and performance of svaadhyaava, whether it is reading of scriptures, or pooja and so on. As our mind finds exponentially more joy in svaadhyaaya, it will automatically turn inwards and drop its fascination with external objects.
The next two shlokas describe the state of the person who finds inner bliss.
kaamakrodhaadbhavam vegam sa yuktaha sa sukhee naraha || 23 ||
He who, even before this body departs, is capable of withstanding the impulse born out of desire and anger; that person is a yogi, that person is blissful.
shoknoti : capable of
iha : this body
eva : even
yaha : he who
sodhum : can withstand
praak : before
shareera : body
vimokshanaat : departs
kaamakrodhaadbhavam : born out of desire and anger
vegam : impulse
sa : that is
yuktaha : is a yogi
sa : that is
sukhee : blissful
naraha : person
In this shloka, Shri Krishna points out exactly why does the mind rush out into the material world. He says that in a person who working towards purifying his mind, there still exists two major obstacles to realization: desire and anger. Both of these generate impulses that cause the mind to go out into the material world. Even though the seeker cannot get rid of desire and anger, but can check the impulses caused by them, that person will attain happiness from within than from without.
Let's examine what exactly is desire and anger in the framework of the Gita. Whenever one encounters sense pleasures, or recalls a memory of a sense pleasure, the need to re-experience that sense pleasure is called desire. Conversely, whenever one encounters a sorrowful circumstance, or recalls a sorrowful memory, the repulsion generated is called anger. Both these emotions generate impulses to chase after, or run away from an object, person or circumstance. For the mind to realize the eternal essence, it needs to be even-keel. But these impulses take the mind outwards and destabilize it.
Now, there is a possibility of a Catch-22 situation here. There will be an impulse within us to seek joy. Unless we redirect it inward, it will always rush outward. But if we redirect it inward and it does not find joy, it will again go outward. Therefore, turning this impulse inward has to be done intelligently. If all we do is cut ourselves off from the objects that give us pleasure, it will not work. Instead, we must work diligently towards purification of our mind and performance of svaadhyaava, whether it is reading of scriptures, or pooja and so on. As our mind finds exponentially more joy in svaadhyaaya, it will automatically turn inwards and drop its fascination with external objects.
The next two shlokas describe the state of the person who finds inner bliss.
Thursday, March 22, 2012
Bhagavad Gita Verse 19, Chapter 5
ihaiva tairjitaha sargo yeshaam saamye sthitam manaha |
nirdosham hi samam brahma tasmaadbrahmani te sthitaaha || 19 ||
Here in this world itself, they have conquered creation, those who establish their intellect in equanimity. For, the eternal essence is defect-free and harmonious; therefore, they are established in the eternal essence.
iha : here in this world
eva : itself
taiha : they
jitaha : have won
sargaha : creation / duality
yeshaam : those who
saamye : equanimity
sthitam : established in
manaha : intellect
nirdosham : defect-free
hi : for
samam : harmonious
brahma : eternal essence
tasmaad : therefore
brahmani : in the eternal essence
te : they
sthitaaha : are established
In the last shloka, Shri Krishna spoke about the wise person who sees the same eternal essence in everyone. Here, he goer deeper into this point and addresses some questions that could come up when trying to understand that shloka.
Consider a hardened criminal. Most of us would classify his behaviour as defective. Now, given the context of the previous shloka where the wise person perceives a criminal and a saint with the same vision. How does it actually happen? To address this point, Shri Krishna mentions in this shloka that the personality of the criminal has the defect, not the eternal essence. The eternal essence is inherently defect-free.
Another question that may arise is this. When and where does one attain the eternal essence? How much time will it take and how far away is it? The answer is that notions such as near/far, and slow/fast are dualities. Any such duality belongs to nature, not the the eternal essence. Therefore, one whose intellect has transcended duality immediately attains the eternal essence. Notions such as near/far, and slow/fast cease to have meaning.
Finally, Shri Krishna explains that attaining the eternal essence is possible here and now. We do not have to wait for another birth. Following the technique of karma yoga, we have to purify our mind and make it steady and harmonious, so that it can meditate on the eternal essence.
nirdosham hi samam brahma tasmaadbrahmani te sthitaaha || 19 ||
Here in this world itself, they have conquered creation, those who establish their intellect in equanimity. For, the eternal essence is defect-free and harmonious; therefore, they are established in the eternal essence.
iha : here in this world
eva : itself
taiha : they
jitaha : have won
sargaha : creation / duality
yeshaam : those who
saamye : equanimity
sthitam : established in
manaha : intellect
nirdosham : defect-free
hi : for
samam : harmonious
brahma : eternal essence
tasmaad : therefore
brahmani : in the eternal essence
te : they
sthitaaha : are established
In the last shloka, Shri Krishna spoke about the wise person who sees the same eternal essence in everyone. Here, he goer deeper into this point and addresses some questions that could come up when trying to understand that shloka.
Consider a hardened criminal. Most of us would classify his behaviour as defective. Now, given the context of the previous shloka where the wise person perceives a criminal and a saint with the same vision. How does it actually happen? To address this point, Shri Krishna mentions in this shloka that the personality of the criminal has the defect, not the eternal essence. The eternal essence is inherently defect-free.
Another question that may arise is this. When and where does one attain the eternal essence? How much time will it take and how far away is it? The answer is that notions such as near/far, and slow/fast are dualities. Any such duality belongs to nature, not the the eternal essence. Therefore, one whose intellect has transcended duality immediately attains the eternal essence. Notions such as near/far, and slow/fast cease to have meaning.
Finally, Shri Krishna explains that attaining the eternal essence is possible here and now. We do not have to wait for another birth. Following the technique of karma yoga, we have to purify our mind and make it steady and harmonious, so that it can meditate on the eternal essence.
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.
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.
Saturday, January 14, 2012
Bhagavad Gita Verse 37, Chapter 3
Shree Bhagavaan uvaacha:
kaama esha krodha esha rajogunasamudhbhavaha |
mahaashano mahaapaapmaa viddhyenamiha vairinam || 37 ||
Shree Bhagavaan said:
It is desire, it is anger, born of rajas. It is a voracious eater, a great sinner. Know it to be the enemy (here in this world).
kaamah : desire
eshah : this
krodha : anger
esha : this
rajoguna : rajas
samudhbhavaha : originated from
mahaashanah : voracious eater
mahaapaapmaa : massive sinner
viddhi : know
enam : it
iha : in this
vairinam : enemy
Earlier, Shri Krishna had mentioned that likes and dislikes are like highway robbers. They distract us from our path. But now, he uses the term "enemy" to refer to desire. What is the difference between a highway robber and an enemy? A highway robber does not care who we are, he just wants to distract us, rob us and let us go. But an enemy knows us, knows our weaknesses well, and intends to cause us great harm. Therefore, desire and anger are much more dangerous than likes and dislikes.
When we give a lot of attention to our likes and dislikes, it increases the proportion of the active quality, or rajas, in our system. When this happens, our likes and dislikes grow in size like weeds and become strong desires. We then go into a vicious cycle : strong desires create more rajas, which in turn makes the desires even stronger. Similarly, if dislikes grow, they turn into anger and hatred.
Now, when a strong desire gets fulfilled, there is a temporary pause in that desire, and the mind becomes still for a short amount of time. As we have seen earlier, an absence of desires clears the mind and lets the eternal essence shine through. When that happens, we experience peace and happiness. But, most of us wrongfully attribute that temporary spark of happiness to the object we just acquired, rather than to the absence of desire. So then, we go through life fueling our desires, in the hope that we can recreate that experience.
The tendency to recreate happiness through repetitive acquisition of an object is called greed. Moreover, the ego becomes strong through the increase in rajas, and it begins to go outward, comparing us with others. If someone has less than us, pride is created. Conversely, if someone has more than us, jealously is created.
The practical lesson here is that we should not encourage our likes and dislikes. In other words, if a like or dislike arises in the mind, we should not give it too much attention. If we do, it will get stronger. It is easier to control a like or a dislike. Once it has grown into a strong desire or hatred, then it becomes much difficult to control.
kaama esha krodha esha rajogunasamudhbhavaha |
mahaashano mahaapaapmaa viddhyenamiha vairinam || 37 ||
Shree Bhagavaan said:
It is desire, it is anger, born of rajas. It is a voracious eater, a great sinner. Know it to be the enemy (here in this world).
kaamah : desire
eshah : this
krodha : anger
esha : this
rajoguna : rajas
samudhbhavaha : originated from
mahaashanah : voracious eater
mahaapaapmaa : massive sinner
viddhi : know
enam : it
iha : in this
vairinam : enemy
Earlier, Shri Krishna had mentioned that likes and dislikes are like highway robbers. They distract us from our path. But now, he uses the term "enemy" to refer to desire. What is the difference between a highway robber and an enemy? A highway robber does not care who we are, he just wants to distract us, rob us and let us go. But an enemy knows us, knows our weaknesses well, and intends to cause us great harm. Therefore, desire and anger are much more dangerous than likes and dislikes.
When we give a lot of attention to our likes and dislikes, it increases the proportion of the active quality, or rajas, in our system. When this happens, our likes and dislikes grow in size like weeds and become strong desires. We then go into a vicious cycle : strong desires create more rajas, which in turn makes the desires even stronger. Similarly, if dislikes grow, they turn into anger and hatred.
Now, when a strong desire gets fulfilled, there is a temporary pause in that desire, and the mind becomes still for a short amount of time. As we have seen earlier, an absence of desires clears the mind and lets the eternal essence shine through. When that happens, we experience peace and happiness. But, most of us wrongfully attribute that temporary spark of happiness to the object we just acquired, rather than to the absence of desire. So then, we go through life fueling our desires, in the hope that we can recreate that experience.
The tendency to recreate happiness through repetitive acquisition of an object is called greed. Moreover, the ego becomes strong through the increase in rajas, and it begins to go outward, comparing us with others. If someone has less than us, pride is created. Conversely, if someone has more than us, jealously is created.
The practical lesson here is that we should not encourage our likes and dislikes. In other words, if a like or dislike arises in the mind, we should not give it too much attention. If we do, it will get stronger. It is easier to control a like or a dislike. Once it has grown into a strong desire or hatred, then it becomes much difficult to control.
Monday, December 26, 2011
Bhagavad Gita Verse 18, Chapter 3
naiva tasya krutenaartho naakruteneha kashchana |
na chaasya sarvabhooteshu kashchidarthavyapaashrayah || 18 ||
For that (realized individual), there is nothing to be gained by action or inaction here. Also, he does not have even the slightest dependency on anyone for any object.
na : not
eva : only
tasya : that realized individual
kruten : from action
arthaha : gained
na : not
akruten : from inaction
iha : here
kashchana: any
na : not
cha : also
asya : for him
sarvabhooteshu : with anyone
kashchit : slight/even a little
arthavya : object
apaashrayah : dependency
In the last shloka, Shri Krishna explained that one who has found delight solely in the eternal essence loses all sense of doership. In other words, all his actions become selfless and spontaneous, like an artist who cares only about creating paintings without any expectation (art for art's sake).
Shri Krishna further elaborates that point in this shloka. He says that for such a person, the concept of gain or loss does not exist, nor does the notion of dependency or support from anyone or anything.
To better understand this shloka, let us imagine a situation where one is at the end of a critical chapter in one's life, e.g. imagine that a person has submitted his resignation and is in the last week of his job. What will be his mindset? He will suddenly become the nicest guy in the office, and the most fun guy to hang out with. Why is that? Everyone knows that he has no agenda with anyone anymore, since it does not really matter. And he can surf the web all day long, because it does not really matter whether he works or doesn't work.
Another example could be a person who at age 65 has just retired. He has made a decent fortune with his savings, and can live comfortably till his last day. In addition, he is quite healthy and can still work if needed. But just like in the earlier example, it does not matter whether he performs any action or doesn't. Moreover, since he does not have any dependency on anyone, his savings make him self sufficient. Therefore, for the individual that has realized the worth of the eternal essence "treasure", any other material gain or loss does not hold any meaning.
Ultimately, these 2 shlokas reveal the state of a realized person, who by losing all sense of doership, renounces all action. Renouncing doership is renouncing action. The topic of renunciation is covered in detail in the forthcoming chapters.
na chaasya sarvabhooteshu kashchidarthavyapaashrayah || 18 ||
For that (realized individual), there is nothing to be gained by action or inaction here. Also, he does not have even the slightest dependency on anyone for any object.
na : not
eva : only
tasya : that realized individual
kruten : from action
arthaha : gained
na : not
akruten : from inaction
iha : here
kashchana: any
na : not
cha : also
asya : for him
sarvabhooteshu : with anyone
kashchit : slight/even a little
arthavya : object
apaashrayah : dependency
In the last shloka, Shri Krishna explained that one who has found delight solely in the eternal essence loses all sense of doership. In other words, all his actions become selfless and spontaneous, like an artist who cares only about creating paintings without any expectation (art for art's sake).
Shri Krishna further elaborates that point in this shloka. He says that for such a person, the concept of gain or loss does not exist, nor does the notion of dependency or support from anyone or anything.
To better understand this shloka, let us imagine a situation where one is at the end of a critical chapter in one's life, e.g. imagine that a person has submitted his resignation and is in the last week of his job. What will be his mindset? He will suddenly become the nicest guy in the office, and the most fun guy to hang out with. Why is that? Everyone knows that he has no agenda with anyone anymore, since it does not really matter. And he can surf the web all day long, because it does not really matter whether he works or doesn't work.
Another example could be a person who at age 65 has just retired. He has made a decent fortune with his savings, and can live comfortably till his last day. In addition, he is quite healthy and can still work if needed. But just like in the earlier example, it does not matter whether he performs any action or doesn't. Moreover, since he does not have any dependency on anyone, his savings make him self sufficient. Therefore, for the individual that has realized the worth of the eternal essence "treasure", any other material gain or loss does not hold any meaning.
Ultimately, these 2 shlokas reveal the state of a realized person, who by losing all sense of doership, renounces all action. Renouncing doership is renouncing action. The topic of renunciation is covered in detail in the forthcoming chapters.
Saturday, December 24, 2011
Bhagavad Gita Verse 16, Chapter 3
evam pravartitam chakram naanuvartayateeha yaha |
aghaayurindriyaaraamo mogham paartha sa jeevati || 16 ||
In this manner, one who does not follow this system of evolution, that malicious individual who dwells in sense pleasures, wastes his life.
evam : in this manner
pravartitam : evolution
chakram : system
na : does not
anuvartayati : follow
iha : this
yah : one who
aghaayu : malicious
indriyaaraamah : dwells in senses
mogham : waste
paartha : O Paartha
sah : that one
jeevati : lives
In the two preceding shlokas, Shri Krishna illustrated how several beings acting in the spirit of yajna brought forth the potential for serving each other. Now he takes the illustration one step further. He says that yajna is a "system of evolution". Which means, it is a method to move from a lower plane of existence to a higher plane of existence.
Darwin's theory of evolution describes how life evolved from simple single-celled organisms into plants, then into animals, then into primates, and culminated in our species, the humans. What comes next? Shri Krishna explains that humans, being the only species capable of rational analysis and thinking, have a choice: to remain at the current state and give in to their "lower nature", or evolve into a higher state of existence.
What is the "lower nature"? When one continually harbours selfish desires, and lives for the sake of sense pleasure, that person generates guilt, fear, anger, hatred, pride and other such emotions that strengthen the ego. Such an individual is termed "malicious" by Shri Krishna. That individual is said to have lived in vain, because he did not use the wonderful opportunity of being born as a human to access the higher nature.
And so, who is the individual of "higher nature"? It is the individual who has begun identifying with a higher ideal, and in doing so, has slowly eroded his ego in the selfless service of that higher ideal. A detailed description of such an individual was provided by Shri Krishna in the latter part of the second chapter in the "sthita-prajna-lakshana" or the signs of a wise individual. Karmayoga is the first step to participate in this system of evolution.
aghaayurindriyaaraamo mogham paartha sa jeevati || 16 ||
In this manner, one who does not follow this system of evolution, that malicious individual who dwells in sense pleasures, wastes his life.
evam : in this manner
pravartitam : evolution
chakram : system
na : does not
anuvartayati : follow
iha : this
yah : one who
aghaayu : malicious
indriyaaraamah : dwells in senses
mogham : waste
paartha : O Paartha
sah : that one
jeevati : lives
In the two preceding shlokas, Shri Krishna illustrated how several beings acting in the spirit of yajna brought forth the potential for serving each other. Now he takes the illustration one step further. He says that yajna is a "system of evolution". Which means, it is a method to move from a lower plane of existence to a higher plane of existence.
Darwin's theory of evolution describes how life evolved from simple single-celled organisms into plants, then into animals, then into primates, and culminated in our species, the humans. What comes next? Shri Krishna explains that humans, being the only species capable of rational analysis and thinking, have a choice: to remain at the current state and give in to their "lower nature", or evolve into a higher state of existence.
What is the "lower nature"? When one continually harbours selfish desires, and lives for the sake of sense pleasure, that person generates guilt, fear, anger, hatred, pride and other such emotions that strengthen the ego. Such an individual is termed "malicious" by Shri Krishna. That individual is said to have lived in vain, because he did not use the wonderful opportunity of being born as a human to access the higher nature.
And so, who is the individual of "higher nature"? It is the individual who has begun identifying with a higher ideal, and in doing so, has slowly eroded his ego in the selfless service of that higher ideal. A detailed description of such an individual was provided by Shri Krishna in the latter part of the second chapter in the "sthita-prajna-lakshana" or the signs of a wise individual. Karmayoga is the first step to participate in this system of evolution.
Wednesday, November 16, 2011
Bhagavad Gita Verse 50, Chapter 2
buddhiyukto jahaateeha ubhe sukritadushkrite |
tasmaadyogaaya yujyasva yogah karmasu kaushalam || 50 ||
One who is equipped with equanimity in this life discards both merit and sin. Therefore remain established in yoga; yoga results in perfect action.
buddhiyuktaha : with equanimity
jahaati : give up
iha : here, in this life
ubhe : both
sukritadushkrite : merit and sin
tasmaat : therefore
yogaaya : in yoga
yujyasva : established
yogah : yoga
karmasu : in action
kaushalam : perfect
In the last chapter, Arjuna raised several concerns to Shri Krishna while debating whether or not to fight the Kaurava army. One of the concerns was that he would incur sin if he killed his kinsmen. Having given the overview of the topic of Karmayoga, Shri Krishna wanted to now address Arjuna's concern around sin.
In this shloka, Shri Krishna told Arjuna that if one follows the path of Karmayoga, i.e. performs svadharma with equanimity, one doesn't have to constantly ponder whether an action will beget merit or sin. In fact, one goes beyond the accumulation of merit or sin. Why is that the case? If we begin to detach ourselves from the results or fruits of our actions, we will also not get attached to merit and sin. Both merit and sin, like results of an action, are future-oriented expectations, and have no place in Karmayoga.
For instance, consider a grapevine that produces grapes. It fully carries out its svadharma, which is to produce tasty grapes. But it is upto the one who processes the grapes to make grape juice out of those grapes, or to produce alcohol that probably ends up ruining an alcoholic's family. The grapevine does not incur merit or sin, it simply performs its svadharma.
There is another important point in this shloka. Earlier, we came across the definition of yoga as "yoga is equanimity of mind during the performance of action". Now, Shri Krishna instructed Arjuna on another benefit of yoga. If one maintains equanimity of mind at all times, one's actions become perfect since they will be performed with total attention and dexterity, without any distractions. Therefore, there is no need worry about the result. The result will, without question, be beneficial.
Earlier, we had discussed trying Karmayoga using a simple exercise: washing dishes while giving complete and undivided attention to the task at hand. If you tried it, you may have noticed that it is almost impossible to focus the mind on the task. The mind, much like a child, darts either into the future or into the past. For now, let's continue to practice Karmayoga by doing simple household chores like washing dishes, but with focused attention. In the forthcoming shlokas, we will encounter more tools to bring equanimity to the mind.
tasmaadyogaaya yujyasva yogah karmasu kaushalam || 50 ||
One who is equipped with equanimity in this life discards both merit and sin. Therefore remain established in yoga; yoga results in perfect action.
buddhiyuktaha : with equanimity
jahaati : give up
iha : here, in this life
ubhe : both
sukritadushkrite : merit and sin
tasmaat : therefore
yogaaya : in yoga
yujyasva : established
yogah : yoga
karmasu : in action
kaushalam : perfect
In the last chapter, Arjuna raised several concerns to Shri Krishna while debating whether or not to fight the Kaurava army. One of the concerns was that he would incur sin if he killed his kinsmen. Having given the overview of the topic of Karmayoga, Shri Krishna wanted to now address Arjuna's concern around sin.
In this shloka, Shri Krishna told Arjuna that if one follows the path of Karmayoga, i.e. performs svadharma with equanimity, one doesn't have to constantly ponder whether an action will beget merit or sin. In fact, one goes beyond the accumulation of merit or sin. Why is that the case? If we begin to detach ourselves from the results or fruits of our actions, we will also not get attached to merit and sin. Both merit and sin, like results of an action, are future-oriented expectations, and have no place in Karmayoga.
For instance, consider a grapevine that produces grapes. It fully carries out its svadharma, which is to produce tasty grapes. But it is upto the one who processes the grapes to make grape juice out of those grapes, or to produce alcohol that probably ends up ruining an alcoholic's family. The grapevine does not incur merit or sin, it simply performs its svadharma.
There is another important point in this shloka. Earlier, we came across the definition of yoga as "yoga is equanimity of mind during the performance of action". Now, Shri Krishna instructed Arjuna on another benefit of yoga. If one maintains equanimity of mind at all times, one's actions become perfect since they will be performed with total attention and dexterity, without any distractions. Therefore, there is no need worry about the result. The result will, without question, be beneficial.
Earlier, we had discussed trying Karmayoga using a simple exercise: washing dishes while giving complete and undivided attention to the task at hand. If you tried it, you may have noticed that it is almost impossible to focus the mind on the task. The mind, much like a child, darts either into the future or into the past. For now, let's continue to practice Karmayoga by doing simple household chores like washing dishes, but with focused attention. In the forthcoming shlokas, we will encounter more tools to bring equanimity to the mind.
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