Arjuna uvaacha:
nashto mohaha smritirlabdhaa tvatprasaadaanmayaachyuta |
sthitosmi gatasandehaha karishye vachanam tava || 73 ||
Arjuna said:
My delusion has been destroyed, and my memory has been restored with your grace, O infallible one. I stand with my doubts removed. I shall do as you say.
nashtaha : destroyed
mohaha : delusion
smritihi : memory
labdhaa : restored
tvat : your
prasaadaan : grace
mayaa : by me
achyuta : O infallible one
sthitaha : stand
asmi : I
gatasandehaha : doubts removed
karishye : I shall do
vachanam : words
tava : your
If we recall, the first words uttered by Arjuna in the Gita were as follows : O achyuta, O infallible one, in preparation for combat, position my chariot between the two armies. Arjuna uses the same address, achyuta, the infallible one, in this shloka. So the conversation that was initiated by Arjuna is concluded here. Arjuna says that the ignorance of his true nature is no more, since he has regained his smritihi, his memory, the knowledge of his true self. When one comes to know about their true self, there is no more delusion in this world. Everything is seen for what it really is, an illusion, a superimposition by maaya on the self.
There is another significance of the word achyuta. While we forget our true nature, and erroneously take maaya to be real, Ishvara is always standing firm in his position as unaffected by the superimposition of maaya. Since he is infallible, only with his grace can we overcome our delusion and come out of the cycle of birth and death, of samsaara. Removal of delusion is the aim of all spiritual teaching, as we saw earlier. All that remains is to stand firm, to be stitaha, in the knowledge of our true self.
From the standpoint of the world, Arjuna was convinced that performing his duty as a warrior was the right decision to make at this point. Therefore, he acknowledged that the teaching of the Gita benefitted him, and that he was ready to fight in the war. From the highest standpoint of the absolute, Arjuna's sense of agency, his sense of doership, had gone away, once he understood that the self can neither do anything, nor can it enjoy anything. He performed actions spontaneously, in the service of Ishvara. In the words of Shri Shankaraachaarya, he had achieved the ultimate goal of life. He did not have to accomplish anything else.
Showing posts with label mayaa. Show all posts
Showing posts with label mayaa. Show all posts
Monday, July 29, 2013
Sunday, July 21, 2013
Bhagavad Gita Verse 63, Chapter 18
iti te jnaanamaakhyaatam guhyaadruhyaataram mayaa |
vimrishyaitadasheshena yathechhasi tathaa kuru || 63 ||
In this manner, I have declared that knowledge to you which is most secret among all secrets. Reflect on this fully, then do as you desire.
iti : in this manner
te : to you
jnaanam : knowledge
aakhyaatam : declared
guhyaat : of the secret
guhyaataram : most secret
mayaa : I have
vimrishya : reflect
etat : this
asheshena : fully
yatha : what
ichhasi : desire
tathaa : that
kuru : do
We have come across the word "iti" several times in the Gita discourse. It is always used to conclude a chapter, and also to conclude a major theme or topic. Here, Shri Krishna uses this word to inform Arjuna that the Gita discourse has concluded with this shloka. We have to note that the Gita is but one portion of the Mahaabhaarata epic. So the shlokas that follow this one are used to summarize the main teaching, and to link back to the conversation between Sanjaya and Dhritarashtra.
Shri Krishna also emphasizes the most secret aspect of this text. We have to understand the implication of the word secret here carefully. The Gita is by no means an exclusive text. There are several commentaries, including this one, that are freely available on the web. Most people will not approach the Gita due to their preconceived notions. Some think it is outdated, some think it is impractical and so on. Only a few people are interested in the Gita, and of those, fewer still are willing to understand and change their approach to life based on it.
For any spiritual teaching to have an impact on our lives, it has to go through three steps. Shravana is actively listening to the text through a qualified teacher. Manana is reflection on the teaching, with a view to resolve all doubts or gaps in logic. Nidhidhyaasana is meditation and constant contemplation, with a view to assimilate that teaching completely. Many seekers are enthusiastic listeners, but they make the mistake of skipping the second step. In doing so, they are not able to see the value of the teaching in their own lives. Shri Krishna stresses the importance of reflection to Shri Krishna. He also gives Arjuna the freedom to apply the teaching based on this understanding born of out of reflection, instead of taking it at face value.
vimrishyaitadasheshena yathechhasi tathaa kuru || 63 ||
In this manner, I have declared that knowledge to you which is most secret among all secrets. Reflect on this fully, then do as you desire.
iti : in this manner
te : to you
jnaanam : knowledge
aakhyaatam : declared
guhyaat : of the secret
guhyaataram : most secret
mayaa : I have
vimrishya : reflect
etat : this
asheshena : fully
yatha : what
ichhasi : desire
tathaa : that
kuru : do
We have come across the word "iti" several times in the Gita discourse. It is always used to conclude a chapter, and also to conclude a major theme or topic. Here, Shri Krishna uses this word to inform Arjuna that the Gita discourse has concluded with this shloka. We have to note that the Gita is but one portion of the Mahaabhaarata epic. So the shlokas that follow this one are used to summarize the main teaching, and to link back to the conversation between Sanjaya and Dhritarashtra.
Shri Krishna also emphasizes the most secret aspect of this text. We have to understand the implication of the word secret here carefully. The Gita is by no means an exclusive text. There are several commentaries, including this one, that are freely available on the web. Most people will not approach the Gita due to their preconceived notions. Some think it is outdated, some think it is impractical and so on. Only a few people are interested in the Gita, and of those, fewer still are willing to understand and change their approach to life based on it.
For any spiritual teaching to have an impact on our lives, it has to go through three steps. Shravana is actively listening to the text through a qualified teacher. Manana is reflection on the teaching, with a view to resolve all doubts or gaps in logic. Nidhidhyaasana is meditation and constant contemplation, with a view to assimilate that teaching completely. Many seekers are enthusiastic listeners, but they make the mistake of skipping the second step. In doing so, they are not able to see the value of the teaching in their own lives. Shri Krishna stresses the importance of reflection to Shri Krishna. He also gives Arjuna the freedom to apply the teaching based on this understanding born of out of reflection, instead of taking it at face value.
Wednesday, April 10, 2013
Bhagavad Gita Verse 15, Chapter 16
aadhyobhijanavaanasmi konyosti sadrisho mayaa |
yakshye daasyaami modishya ityajnyaanavimohitaahaa || 15 ||
I am wealthy, I am from a good family, who else is equal to me? I will conduct sacrifice, I will enjoy. In this manner, he is deluded by ignorance.
aadhaha : I am wealthy
abhijanavaan : good family
asmi : I am
kaha : who
anya : else
asti : is
sadrishaha : equal to
mayaa : me
yakshye : I will conduct sacrifice
daasyaami : I will conduct charity
modishya : I will enjoy
iti : in this manner
ajnyaanavimohitaahaa : deluded by ignorance
In the last shloka, we saw the mindset of those who derive pride from their power. Here Shri Krishna describes the mindset of people who derive pride from other things such as wealth and family. An excess of wealth, especially for those who did not come from wealthy families, is the most common source of pride. Such people boast about their latest expensive toy, their net worth, their membership in elite clubs and so on. They are only interested in consumption and enjoyment.
Others derive pride from their ancestry and their lineage. For some, this pride comes from the fact that their ancestors were kings or landowners. For some, this pride comes from the fact that everyone in their family has always been a doctor or a lawyer. Some others even boast about the number of sacrifices they have conducted and amount of charity they have donated. Instead of charity and sacrifice leading to purification of one’s mind, such grandiose spectacles have gaining publicity and favours as their goal.
If we were to summarize the attitude in these three shlokas, it is this - no one is equal to me. I am superior to everyone else. So the net result is the strengthening, the hardening of the I notion, the ego, the aham. Each step taken towards the ego is one step taken away from self realization. There is no scope for detachment or renunciation. Attachment grows by leaps and bounds in such people. The root cause of all this is ignorance of one's true nature.
yakshye daasyaami modishya ityajnyaanavimohitaahaa || 15 ||
I am wealthy, I am from a good family, who else is equal to me? I will conduct sacrifice, I will enjoy. In this manner, he is deluded by ignorance.
aadhaha : I am wealthy
abhijanavaan : good family
asmi : I am
kaha : who
anya : else
asti : is
sadrishaha : equal to
mayaa : me
yakshye : I will conduct sacrifice
daasyaami : I will conduct charity
modishya : I will enjoy
iti : in this manner
ajnyaanavimohitaahaa : deluded by ignorance
In the last shloka, we saw the mindset of those who derive pride from their power. Here Shri Krishna describes the mindset of people who derive pride from other things such as wealth and family. An excess of wealth, especially for those who did not come from wealthy families, is the most common source of pride. Such people boast about their latest expensive toy, their net worth, their membership in elite clubs and so on. They are only interested in consumption and enjoyment.
Others derive pride from their ancestry and their lineage. For some, this pride comes from the fact that their ancestors were kings or landowners. For some, this pride comes from the fact that everyone in their family has always been a doctor or a lawyer. Some others even boast about the number of sacrifices they have conducted and amount of charity they have donated. Instead of charity and sacrifice leading to purification of one’s mind, such grandiose spectacles have gaining publicity and favours as their goal.
If we were to summarize the attitude in these three shlokas, it is this - no one is equal to me. I am superior to everyone else. So the net result is the strengthening, the hardening of the I notion, the ego, the aham. Each step taken towards the ego is one step taken away from self realization. There is no scope for detachment or renunciation. Attachment grows by leaps and bounds in such people. The root cause of all this is ignorance of one's true nature.
Tuesday, April 9, 2013
Bhagavad Gita Verse 14, Chapter 16
asau mayaa hataha shatrurhanishye chaaparaanapi |
eeshvarohamaham bhogee siddhoham balavaansukhee || 14 ||
That enemy was destroyed by me, others will also be destroyed. I am the lord, I am the enjoyer, I have accomplished everything. I am mighty and happy.
asau : he
mayaa : by me
hataha : destroyed
shatruhu : enemy
hanishye : will destroy
cha : and
aparaan : others
api : also
eeshvaraha : lord
aham : I am
aham : I am
bhogee : enjoyer
siddhaha : accomplished one
aham : I am
balavaan : mighty
sukhee : happy
If someone harbours an endless list of desires, it is impossible for all of them to be fulfilled. So then, any person who becomes an obstacle to the fulfillment of a desire automatically becomes an enemy. For instance, if another business becomes a competitor to our business, we begin to treat them as enemies instead of improving our products. That leads to all kinds of unethical and illegal ways of getting rid of our competitors, all the way upto physical harm.
Now, many people rise to political power by knocking off their competitors. They begin to think they are above the law. And since they do not believe in god, they think that they themselves are gods, and that only they can control the fate of people. They can take the law into their own hands, because they believe they are the lawmakers. Pleasure and enjoyment is their only goal. Such is the thinking of gangsters, military dictators and criminals. In the Raamaayana, Ravaana began to think like this, leading to his downfall.
Other materialistic people may not necessarily become dictators, but try to project their power and arrogance wherever possible. They say things like they can pick up the phone and call the president of the country. They have accomplished everything there is to accomplish. There is no one mightier than them. They mistake this sense of power for happiness, because they have not experienced what real happiness is. Even a simple act of name dropping indicates a deeper obsession with materialism and power.
eeshvarohamaham bhogee siddhoham balavaansukhee || 14 ||
That enemy was destroyed by me, others will also be destroyed. I am the lord, I am the enjoyer, I have accomplished everything. I am mighty and happy.
asau : he
mayaa : by me
hataha : destroyed
shatruhu : enemy
hanishye : will destroy
cha : and
aparaan : others
api : also
eeshvaraha : lord
aham : I am
aham : I am
bhogee : enjoyer
siddhaha : accomplished one
aham : I am
balavaan : mighty
sukhee : happy
If someone harbours an endless list of desires, it is impossible for all of them to be fulfilled. So then, any person who becomes an obstacle to the fulfillment of a desire automatically becomes an enemy. For instance, if another business becomes a competitor to our business, we begin to treat them as enemies instead of improving our products. That leads to all kinds of unethical and illegal ways of getting rid of our competitors, all the way upto physical harm.
Now, many people rise to political power by knocking off their competitors. They begin to think they are above the law. And since they do not believe in god, they think that they themselves are gods, and that only they can control the fate of people. They can take the law into their own hands, because they believe they are the lawmakers. Pleasure and enjoyment is their only goal. Such is the thinking of gangsters, military dictators and criminals. In the Raamaayana, Ravaana began to think like this, leading to his downfall.
Other materialistic people may not necessarily become dictators, but try to project their power and arrogance wherever possible. They say things like they can pick up the phone and call the president of the country. They have accomplished everything there is to accomplish. There is no one mightier than them. They mistake this sense of power for happiness, because they have not experienced what real happiness is. Even a simple act of name dropping indicates a deeper obsession with materialism and power.
Monday, March 25, 2013
Bhagavad Gita Verse 20, Chapter 15
iti guhyatamam shaastramidamuktam mayaanagha |
etadbuddhvaa buddhimaansyaatkritakrityashcha bhaarata || 20 ||
Thus, this foremost secret has been taught to you by me, O sinless one. Having known this, one becomes wise and accomplishes all his duties, O Bhaarata.
iti : thus
guhyatamam : foremost secret
shaastram : science
idam : this
uktam : taught
mayaa : by me
anagha : O sinless one
etat : this
buddhvaa : having known
buddhimaan : wise
syaat : becomes
kritakrityaha : one who has accomplished all duties
cha : and
bhaarata : O Bhaarata
When you ask the question - can you stop working right now and retire, you get a couple of answers. Some people say that they have still so many desires, so many plans to fulfill, that’s why they cannot retire. Other people say that they still have so much to learn from the world, so much knowledge to acquire. Shri Krishna concludes this chapter by asserting that one who has truly understood the teaching of this chapter has accomplished whatever anyone can accomplish in this world, plus he has also known whatever can be known in this world.
Why does he say that whatever has to be known has been covered in this chapter? The highest knowledge to be known in this world is the understanding of three topics. What is the nature of the individual soul (who am I), what is this world and where did it come from, and what is beyond this world (is there a God). Any text that conclusively answers these three questions is termed a shaastra, a science. The fifteenth chapter of the Gita does so, and hence it is worthy of being termed a shaastra.
The method used to reveal Purushottama, the pure eternal essence, is to gradually move from the tangible to the intangible, from the visible to the subtle, from the visible universe to the invisible Prakriti to Purushottama who is beyond both. This method is known as Arundhati nyaaya, the technique of revealing the location of the star known as Arundhati. Here the teacher first points to a tree, then to one of its branches, then to one of its leaves, and then to the star that is right next to the tree. Without doing this step by step revelation, it would not have been possible to reveal the position of the star.
So then, the teaching of this chapter is called the foremost secret. It is secret because such knowledge is not accessible to any of these sense organs. It has to be revealed through a teacher who has had direct experience of the eternal essence. Furthermore, it has to be taught to a student who is straightforward and without sin like Arjuna. Shri Shankaraachaarya goes so far as to say that this chapter summarizes the teachings of all of the Vedic scriptures.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade purushottamyogo naama panchadashodhyaayaha || 15 ||
etadbuddhvaa buddhimaansyaatkritakrityashcha bhaarata || 20 ||
Thus, this foremost secret has been taught to you by me, O sinless one. Having known this, one becomes wise and accomplishes all his duties, O Bhaarata.
iti : thus
guhyatamam : foremost secret
shaastram : science
idam : this
uktam : taught
mayaa : by me
anagha : O sinless one
etat : this
buddhvaa : having known
buddhimaan : wise
syaat : becomes
kritakrityaha : one who has accomplished all duties
cha : and
bhaarata : O Bhaarata
When you ask the question - can you stop working right now and retire, you get a couple of answers. Some people say that they have still so many desires, so many plans to fulfill, that’s why they cannot retire. Other people say that they still have so much to learn from the world, so much knowledge to acquire. Shri Krishna concludes this chapter by asserting that one who has truly understood the teaching of this chapter has accomplished whatever anyone can accomplish in this world, plus he has also known whatever can be known in this world.
Why does he say that whatever has to be known has been covered in this chapter? The highest knowledge to be known in this world is the understanding of three topics. What is the nature of the individual soul (who am I), what is this world and where did it come from, and what is beyond this world (is there a God). Any text that conclusively answers these three questions is termed a shaastra, a science. The fifteenth chapter of the Gita does so, and hence it is worthy of being termed a shaastra.
The method used to reveal Purushottama, the pure eternal essence, is to gradually move from the tangible to the intangible, from the visible to the subtle, from the visible universe to the invisible Prakriti to Purushottama who is beyond both. This method is known as Arundhati nyaaya, the technique of revealing the location of the star known as Arundhati. Here the teacher first points to a tree, then to one of its branches, then to one of its leaves, and then to the star that is right next to the tree. Without doing this step by step revelation, it would not have been possible to reveal the position of the star.
So then, the teaching of this chapter is called the foremost secret. It is secret because such knowledge is not accessible to any of these sense organs. It has to be revealed through a teacher who has had direct experience of the eternal essence. Furthermore, it has to be taught to a student who is straightforward and without sin like Arjuna. Shri Shankaraachaarya goes so far as to say that this chapter summarizes the teachings of all of the Vedic scriptures.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade purushottamyogo naama panchadashodhyaayaha || 15 ||
Saturday, November 24, 2012
Bhagavad Gita Verse 41, Chapter 11
sakheti matvaa prasabham yaduktam he krishna he yaadava he sakheti |
ajaanataa mahimaanam tavedam mayaa praamadaatpranayena vaapi || 41 ||
Thinking of you as a friend, I addressed you rashly as O Krishna, O Yaadava, O friend. Not knowing your greatness, I said it in this manner out of carelessness or also out of affection.
sakhaa : friend
iti : in this manner
matvaa : thinking
prasabham : rashly
yat : whatever
uktam : said
he : O
krishna : Krishna
yaadava : Yaadava
ajaanataa : not knowing
mahimaanam : greatness
tava : your
idam : this
mayaa : I
pramaadaat : in carelessness
pranayena : in affection
vaa : or
api : also
Arjuna and Shri Krishna were childhood friends. Growing up together, Arjuna never realized the divine nature of Shri Krishna’s birth. He had treated him as he would treat any other friend of his. Now, having understood his divine nature having viewed the cosmic form, he wanted to acknowledge his ill-treatment of Shri Krishna, and beg for forgiveness for all the times he had acted imprudently. After all he was Arjuna, whose name meant “one who is extremely straight-forward”.
In Arjuna’s time, just like in the present time, insults with respect to people’s skin colour or caste were quite popular. Arjuna recounts his insults to Shri Krishna where he used to call him dark-skinned, refer to his caste, or call him a friend instead of a more respectable title. And like any of us, his intellect knew that insulting anyone was not the right thing to do, but he did it anyway. Knowing this well, Arjuna owned up to his ignorance, carelessness and rash behaviour.
But Arjuna also gave another side of the story. Although he did insult Shri Krishna out of carelessness in some instances, there were other instances when he did it out of sheer affection for his friend. When there is affection from both sides between friends, it is totally acceptable to insult each other. Arjuna was going to ask for forgiveness very soon, and hoped that Shri Krishna would keep this side of the story in his mind.
ajaanataa mahimaanam tavedam mayaa praamadaatpranayena vaapi || 41 ||
Thinking of you as a friend, I addressed you rashly as O Krishna, O Yaadava, O friend. Not knowing your greatness, I said it in this manner out of carelessness or also out of affection.
sakhaa : friend
iti : in this manner
matvaa : thinking
prasabham : rashly
yat : whatever
uktam : said
he : O
krishna : Krishna
yaadava : Yaadava
ajaanataa : not knowing
mahimaanam : greatness
tava : your
idam : this
mayaa : I
pramaadaat : in carelessness
pranayena : in affection
vaa : or
api : also
Arjuna and Shri Krishna were childhood friends. Growing up together, Arjuna never realized the divine nature of Shri Krishna’s birth. He had treated him as he would treat any other friend of his. Now, having understood his divine nature having viewed the cosmic form, he wanted to acknowledge his ill-treatment of Shri Krishna, and beg for forgiveness for all the times he had acted imprudently. After all he was Arjuna, whose name meant “one who is extremely straight-forward”.
In Arjuna’s time, just like in the present time, insults with respect to people’s skin colour or caste were quite popular. Arjuna recounts his insults to Shri Krishna where he used to call him dark-skinned, refer to his caste, or call him a friend instead of a more respectable title. And like any of us, his intellect knew that insulting anyone was not the right thing to do, but he did it anyway. Knowing this well, Arjuna owned up to his ignorance, carelessness and rash behaviour.
But Arjuna also gave another side of the story. Although he did insult Shri Krishna out of carelessness in some instances, there were other instances when he did it out of sheer affection for his friend. When there is affection from both sides between friends, it is totally acceptable to insult each other. Arjuna was going to ask for forgiveness very soon, and hoped that Shri Krishna would keep this side of the story in his mind.
Saturday, November 17, 2012
Bhagavad Gita Verse 34, Chapter 11
dronam cha bheeshmam cha jayadratham cha karnam tathaanyaanapi yodhaveeraan |
mayaa hataanstvam jahi maa vyathishthaa yudhyasva jetosi rane sapatnaan || 34 ||
Drona, Bheeshma and Jayadratha, Karna and other brave warriors have also been slain by me. So you kill them, do not be disturbed. Fight, and you will conquer your enemies in battle.
dronam : Drona
cha : and
bheeshmam : Bheeshma
jayadratham : Jayadratha
karnam : Karna
tathaa : also
anyaan : other
api : as well
yodhaveeraan : brave warriors
mayaa : by me
hataan : slain
tvam : you
jahi : kill
maa : do not
vyathishthaa : disturbed
yudhyasva : fight
jetosi : you will conquer
rane : in battle
sapatnaan : enemies
By this time, Arjuna’s mind had lost all sense of composure. Never in his life had he gane through so many unimaginable visions in such a short span of time. First he saw Ishvara’s pleasant cosmic form, then the fearful cosmic form, then he came to know the real nature of Ishvara’s destructive power, and finally he came to know that every action in the universe was determined by Ishvara. Shri Krishna recognized this state of mind and gave clear, simple and precise instructions to Arjuna : do not worry, just fight.
What was the source of Arjuna’s worry? Even since the war began, Arjuna was fearful of facing the most prominent warriors in the Kaurava army. Shri Krishna pointed them out here, maintaining the hierarchy of seniority: their guru Drona, the grandsire Bheeshma, Jayadratha who was protected by a divine boon, and Karna who was equal to Arjuna in prowess. He mentioned each of their names, implying that their fate was already sealed. There was no point in Arjuna worrying any more.
So then, what could Arjuna do? Shri Krishna said : just fight. Since all these mighty warriors have already killed by me, you kill them, not out of a sense of enmity or superiority, but out of a sense of performing your duty as a karma yogi. You be just be an instrument of Ishvara, that is the idea. Put the teaching of the Geeta into practice. If you perform actions in this manner, you will vanquish your enemies.
Sanjaya stepped in to describe Arjuna’s reaction in the next shloka.
mayaa hataanstvam jahi maa vyathishthaa yudhyasva jetosi rane sapatnaan || 34 ||
Drona, Bheeshma and Jayadratha, Karna and other brave warriors have also been slain by me. So you kill them, do not be disturbed. Fight, and you will conquer your enemies in battle.
dronam : Drona
cha : and
bheeshmam : Bheeshma
jayadratham : Jayadratha
karnam : Karna
tathaa : also
anyaan : other
api : as well
yodhaveeraan : brave warriors
mayaa : by me
hataan : slain
tvam : you
jahi : kill
maa : do not
vyathishthaa : disturbed
yudhyasva : fight
jetosi : you will conquer
rane : in battle
sapatnaan : enemies
By this time, Arjuna’s mind had lost all sense of composure. Never in his life had he gane through so many unimaginable visions in such a short span of time. First he saw Ishvara’s pleasant cosmic form, then the fearful cosmic form, then he came to know the real nature of Ishvara’s destructive power, and finally he came to know that every action in the universe was determined by Ishvara. Shri Krishna recognized this state of mind and gave clear, simple and precise instructions to Arjuna : do not worry, just fight.
What was the source of Arjuna’s worry? Even since the war began, Arjuna was fearful of facing the most prominent warriors in the Kaurava army. Shri Krishna pointed them out here, maintaining the hierarchy of seniority: their guru Drona, the grandsire Bheeshma, Jayadratha who was protected by a divine boon, and Karna who was equal to Arjuna in prowess. He mentioned each of their names, implying that their fate was already sealed. There was no point in Arjuna worrying any more.
So then, what could Arjuna do? Shri Krishna said : just fight. Since all these mighty warriors have already killed by me, you kill them, not out of a sense of enmity or superiority, but out of a sense of performing your duty as a karma yogi. You be just be an instrument of Ishvara, that is the idea. Put the teaching of the Geeta into practice. If you perform actions in this manner, you will vanquish your enemies.
Sanjaya stepped in to describe Arjuna’s reaction in the next shloka.
Friday, November 16, 2012
Bhagavad Gita Verse 33, Chapter 11
tasmaattvamuttishtha yasho labhasva jitvaa shatroonbhungakshva raajyam samriddham |
mayaivaite nihataaha pooravameva nimttamaatram bhava savyasaachin || 33 ||
Therefore, you arise, obtain valour by conquering your enemies, and enjoy the prosperity of your kingdom. All these (warriors) have been previously killed by me, so you become just an instrument, O Savyasaachin.
tasmaat : therefore
tvam : you
uttishtha : arise
yashaha : valour
labhasva : obtain
jitvaa : by conquering
shatroon : enemies
bhungakshva : enjoy
raajyam : kingdom
samriddham : prosperous
mayaa : by me
eva : only
ete : these
nihataaha : killed
pooravam : previously
nimttamaatram : just an instrument
bhava : become
savyasaachin : O Savyasaachin
When we buy a ticket to any Bollywood blockbuster, we know that no matter what happens, the hero will save the heroine from the clutches of the villain. But even though the ending is no surprise to anyone, we still want to sit for over two hours in a movie theatre. Why is that? We enjoy the drama, the emotional ups and downs, the fight sequences, the songs and so on. We want the movie to entertain us. Just because we know the ending, we don’t stop watching movies.
Ishvara’s grand spectacle, his “leela”, works in similar ways. Shri Krishna had pre-planned the ending of the war, and had orchestrated the events in such a manner that it would result in the destruction of the Kauravaas. Knowing this, Arjuna would have liked very much to flee the war. Addressing Arjuna as Savyasaachin, one who could use both his hands in archery, Shri Krishna encouraged him to fight with all his might, defeat his enemies and enjoy the result of his actions. This is because Arjuna, like all of us, had a role to play in Ishvara’s grand play of the universe, his “leela”.
Here is the crux of karma yoga. If we fulfill our duties with a spirit of detachment, we align ourselves with Ishvara’s vision. We become a “nimitta” or an instrument of Ishvara. But if we assert our selfish desires and our will, we only entrap ourselves in the material world and set ourselves up for a painful existence. Furthermore, Shri Krishna, in his generosity, was more than happy to let Arjuna take credit for his work. In fact, he encouraged him to do so. And in the midst of all this, there is no favouritism. The Kauravaas were annihilated as a result of their actions, not because of Shri Krishna’s partiality towards the Pandavaas.
So now, who are the people who would be killed in the war? We shall see in the next shloka.
mayaivaite nihataaha pooravameva nimttamaatram bhava savyasaachin || 33 ||
Therefore, you arise, obtain valour by conquering your enemies, and enjoy the prosperity of your kingdom. All these (warriors) have been previously killed by me, so you become just an instrument, O Savyasaachin.
tasmaat : therefore
tvam : you
uttishtha : arise
yashaha : valour
labhasva : obtain
jitvaa : by conquering
shatroon : enemies
bhungakshva : enjoy
raajyam : kingdom
samriddham : prosperous
mayaa : by me
eva : only
ete : these
nihataaha : killed
pooravam : previously
nimttamaatram : just an instrument
bhava : become
savyasaachin : O Savyasaachin
When we buy a ticket to any Bollywood blockbuster, we know that no matter what happens, the hero will save the heroine from the clutches of the villain. But even though the ending is no surprise to anyone, we still want to sit for over two hours in a movie theatre. Why is that? We enjoy the drama, the emotional ups and downs, the fight sequences, the songs and so on. We want the movie to entertain us. Just because we know the ending, we don’t stop watching movies.
Ishvara’s grand spectacle, his “leela”, works in similar ways. Shri Krishna had pre-planned the ending of the war, and had orchestrated the events in such a manner that it would result in the destruction of the Kauravaas. Knowing this, Arjuna would have liked very much to flee the war. Addressing Arjuna as Savyasaachin, one who could use both his hands in archery, Shri Krishna encouraged him to fight with all his might, defeat his enemies and enjoy the result of his actions. This is because Arjuna, like all of us, had a role to play in Ishvara’s grand play of the universe, his “leela”.
Here is the crux of karma yoga. If we fulfill our duties with a spirit of detachment, we align ourselves with Ishvara’s vision. We become a “nimitta” or an instrument of Ishvara. But if we assert our selfish desires and our will, we only entrap ourselves in the material world and set ourselves up for a painful existence. Furthermore, Shri Krishna, in his generosity, was more than happy to let Arjuna take credit for his work. In fact, he encouraged him to do so. And in the midst of all this, there is no favouritism. The Kauravaas were annihilated as a result of their actions, not because of Shri Krishna’s partiality towards the Pandavaas.
So now, who are the people who would be killed in the war? We shall see in the next shloka.
Thursday, October 18, 2012
Bhagavad Gita Verse 4, Chapter 11
manyase yadi tachchakayam mayaa drishtumiti prabho |
yogeshvara tato me tvam darshayaatmaanamavyayam || 4 ||
O Lord, if you think that it is possible for this to be seen by me, then O Yogeshvara, you show me your undivided form.
manyase : you think
yadi : if
tat : that
shakayam : possible
mayaa : by me
drishtum : seen
iti : this
prabho : O Lord
yogeshvara : O Yogeshvara
tataha : then
me : me
tvam : you
darshaya : show
aatmaanam : your
avyayam : undivided form
We come across another aspect of Arjuna’s request in this shloka. Imagine the plight of an movie actor who is absolutely devoted to his craft. He has worked day and nights for a whole year in a movie as a supporting actor. After the shooting ends, he is filled with a burning desire to see the entire movie. Why so? It is because he has only seen the bits and pieces of the movie that he was involved with, and he is not satisfied unless he sees it as a single story, end to end.
Likewise, Arjuna is no longer content with seeing bits and pieces of Ishvara’s expressions. He wants to see how it all comes together as one undivided entity. This is indicated by Arjuna’s use of the word “avyayam” which means undivided, without any discontinuity. And like the only person who can reveal the whole movie is the director, the only person that can reveal the undivided nature of the universe is the “prabhu”, the governor, master and controller.
Now, Arjuna knows that he has to approach Shri Krishna with humility. That’s why he politely says: “show me that form only if you think that I am qualified to see it”. Morever, Arjuna does not want to imagine it or dream it up, he wants to see it with his eyes, with his “drishti”. He also refers to Shri Krishna as “yogeshwara”, the teacher of several yogas in the Gita such as karma yoga, dhyana yoga, jnyana yoga and bhakti yoga. The yoga in “Vibhooti yoga” is the power that creates variety in the one undivided Ishvara.
So, does Shri Krishna agree to this request? We shall see next.
yogeshvara tato me tvam darshayaatmaanamavyayam || 4 ||
O Lord, if you think that it is possible for this to be seen by me, then O Yogeshvara, you show me your undivided form.
manyase : you think
yadi : if
tat : that
shakayam : possible
mayaa : by me
drishtum : seen
iti : this
prabho : O Lord
yogeshvara : O Yogeshvara
tataha : then
me : me
tvam : you
darshaya : show
aatmaanam : your
avyayam : undivided form
We come across another aspect of Arjuna’s request in this shloka. Imagine the plight of an movie actor who is absolutely devoted to his craft. He has worked day and nights for a whole year in a movie as a supporting actor. After the shooting ends, he is filled with a burning desire to see the entire movie. Why so? It is because he has only seen the bits and pieces of the movie that he was involved with, and he is not satisfied unless he sees it as a single story, end to end.
Likewise, Arjuna is no longer content with seeing bits and pieces of Ishvara’s expressions. He wants to see how it all comes together as one undivided entity. This is indicated by Arjuna’s use of the word “avyayam” which means undivided, without any discontinuity. And like the only person who can reveal the whole movie is the director, the only person that can reveal the undivided nature of the universe is the “prabhu”, the governor, master and controller.
Now, Arjuna knows that he has to approach Shri Krishna with humility. That’s why he politely says: “show me that form only if you think that I am qualified to see it”. Morever, Arjuna does not want to imagine it or dream it up, he wants to see it with his eyes, with his “drishti”. He also refers to Shri Krishna as “yogeshwara”, the teacher of several yogas in the Gita such as karma yoga, dhyana yoga, jnyana yoga and bhakti yoga. The yoga in “Vibhooti yoga” is the power that creates variety in the one undivided Ishvara.
So, does Shri Krishna agree to this request? We shall see next.
Tuesday, October 16, 2012
Bhagavad Gita Verse 2, Chapter 11
bhavaapyayau hi bhootaanaam shrutau vistarasho mayaa |
tvattaha kamalapatraaksha maahaatmyamapi chaavyayam || 2 ||
For, I have heard about the creation and dissolution of all beings, elaborately, from you O lotus-eyed one, and also about your imperishable glory.
bhavaapyayau : creation and dissolution
hi : for
bhootaanaam : all beings
shrutau : have heard
vistarashaha : elaborately
mayaa : I have
tvattaha : from you
kamalapatraaksha : O lotus-eyed
maahaatmyam : glory
api : also
cha : and
avyayam : imperishable
Arjuna, ever the good student, uses this shloka to summarize Shri Krishna’s teaching. He acknowledges that he has understood the essence of the teaching, which asserts Ishvara as the creator, maintainer and dissolution of the entire universe. In other words, there is no other cause of the universe besides Ishvara. He is both the raw material and the intelligence behind the universe. This “mahaatmyam” or glory was further reinforced in Arjuna’s mind by hearing the divine expressions of Ishvara from Shri Krishna.
However, by addressing Shri Krishna as “lotus-eyed”, Arjuna also reveals his understanding of another aspect of Ishvara. Like the lotus that does not get affected by the attributes of its pond, Ishvara does not get personally involved in the workings of the universe. He is impartial to everyone in the granting of results, liberation and bondage. He remains as the “avyayam” or imperishable foundation upon which the mechanical Prakriti projects the multitude of names and forms.
Now, there is a hint of dissatisfaction expressed by Arjuna in this shloka. Even though he has understood the teaching from Ishvara himself, resolved his doubts, and also learnt the techniques of karma yoga and dhyana yoga or meditation, he needs one more thing. What is that? He divulges it in the next shloka.
tvattaha kamalapatraaksha maahaatmyamapi chaavyayam || 2 ||
For, I have heard about the creation and dissolution of all beings, elaborately, from you O lotus-eyed one, and also about your imperishable glory.
bhavaapyayau : creation and dissolution
hi : for
bhootaanaam : all beings
shrutau : have heard
vistarashaha : elaborately
mayaa : I have
tvattaha : from you
kamalapatraaksha : O lotus-eyed
maahaatmyam : glory
api : also
cha : and
avyayam : imperishable
Arjuna, ever the good student, uses this shloka to summarize Shri Krishna’s teaching. He acknowledges that he has understood the essence of the teaching, which asserts Ishvara as the creator, maintainer and dissolution of the entire universe. In other words, there is no other cause of the universe besides Ishvara. He is both the raw material and the intelligence behind the universe. This “mahaatmyam” or glory was further reinforced in Arjuna’s mind by hearing the divine expressions of Ishvara from Shri Krishna.
However, by addressing Shri Krishna as “lotus-eyed”, Arjuna also reveals his understanding of another aspect of Ishvara. Like the lotus that does not get affected by the attributes of its pond, Ishvara does not get personally involved in the workings of the universe. He is impartial to everyone in the granting of results, liberation and bondage. He remains as the “avyayam” or imperishable foundation upon which the mechanical Prakriti projects the multitude of names and forms.
Now, there is a hint of dissatisfaction expressed by Arjuna in this shloka. Even though he has understood the teaching from Ishvara himself, resolved his doubts, and also learnt the techniques of karma yoga and dhyana yoga or meditation, he needs one more thing. What is that? He divulges it in the next shloka.
Wednesday, October 10, 2012
Bhagavad Gita Verse 40, Chapter 10
aantosti mama divyaanaam vibhooteenaam parantapa |
esha toodyeshataha prokto vibhootervistaro mayaa || 40 ||
There is no end to my divine expressions, O scorcher of foes. For, what has been spoken of my expressions is (just) an indicator.
na : no
antaha : end
asti : there is
mama : my
divyaanaam : of divine
vibhooteenaam : expressions
parantapa : O scorcher of foes
eshaha : this
tu : for
udyeshataha : indicator
proktaha : has been spoken
vibhootehe : of the expressions
vistaraha : explanations
mayaa : my
Shri Krishna, speaking as Ishvara, began enumerating his divine expressions in the beginning of this chapter. As we have seen so far, he has highlighted the most glorious, powerful and awe-inspiring aspects of his creation. In this shloka, he admits that it is next to impossible to list every single aspect of creation. But he also asserts that every single aspect of creation is divine, since it has sprung out of Ishvara himself.
So if everything is divine, why should we seek only a subset of Ishvara’s creations? It is to help us move towards liberation. We tend to be drawn towards people or objects in that universe that naturally attract our senses. If we look at them as mere people or objects, we get bound to them through attachment, which will eventually result in sorrow when we get separated from them. But if we look at them as manifestations of Ishvara, we are automatically protected from further entangling ourselves in samsaara, in the desire-oriented world.
Let us go back to the example of Mr. X and his shiny new car. The seed of sorrow was planted the minute he started considering that “the car is mine”. Instead, if Mr. X thinks that the car is Ishvara’s creation, he will immediately drop his sense of “mine-ness” from it. Furthermore, he realizes that the car is a temporary object and will eventually cease to exist. He also comes to know that the sense of joy he derives from buying a new car is not from the car, but it is from the presence of Ishvara inside it. So if something happens to the car, he remains unaffected and unperturbed.
Now having gone through the list, we find that a 21st century person like us has difficulty identifying with Puraanic glories that would have been familiar to Arjuna. How should we deal with this issue? Shri Krishna gives the answer in the next shloka.
esha toodyeshataha prokto vibhootervistaro mayaa || 40 ||
There is no end to my divine expressions, O scorcher of foes. For, what has been spoken of my expressions is (just) an indicator.
na : no
antaha : end
asti : there is
mama : my
divyaanaam : of divine
vibhooteenaam : expressions
parantapa : O scorcher of foes
eshaha : this
tu : for
udyeshataha : indicator
proktaha : has been spoken
vibhootehe : of the expressions
vistaraha : explanations
mayaa : my
Shri Krishna, speaking as Ishvara, began enumerating his divine expressions in the beginning of this chapter. As we have seen so far, he has highlighted the most glorious, powerful and awe-inspiring aspects of his creation. In this shloka, he admits that it is next to impossible to list every single aspect of creation. But he also asserts that every single aspect of creation is divine, since it has sprung out of Ishvara himself.
So if everything is divine, why should we seek only a subset of Ishvara’s creations? It is to help us move towards liberation. We tend to be drawn towards people or objects in that universe that naturally attract our senses. If we look at them as mere people or objects, we get bound to them through attachment, which will eventually result in sorrow when we get separated from them. But if we look at them as manifestations of Ishvara, we are automatically protected from further entangling ourselves in samsaara, in the desire-oriented world.
Let us go back to the example of Mr. X and his shiny new car. The seed of sorrow was planted the minute he started considering that “the car is mine”. Instead, if Mr. X thinks that the car is Ishvara’s creation, he will immediately drop his sense of “mine-ness” from it. Furthermore, he realizes that the car is a temporary object and will eventually cease to exist. He also comes to know that the sense of joy he derives from buying a new car is not from the car, but it is from the presence of Ishvara inside it. So if something happens to the car, he remains unaffected and unperturbed.
Now having gone through the list, we find that a 21st century person like us has difficulty identifying with Puraanic glories that would have been familiar to Arjuna. How should we deal with this issue? Shri Krishna gives the answer in the next shloka.
Tuesday, October 9, 2012
Bhagavad Gita Verse 39, Chapter 10
yatchaapi sarvabhootaanaam beejam tadahamarjuna |
na tadasti vinaa yatsyaanmayaa bhootam charaacharam || 39 ||
And O Arjuna, whatsoever is the seed of all beings, I am that. No moving or non-moving being can exist without me.
yat : whatsoever
cha : and
api : also
sarvabhootaanaam : all beings
beejam : seed
tat : that
aham : I am
arjuna : Arjuna
na : it is not
tat : that
asti : there is
vinaa : without
yat: which
syaat : can exist
mayaa : me
bhootam : being
chara : moving
acharam : non-moving
Now Shri Krishna begins to conclude the teaching of this chapter. Having provided a long list of Ishvara's divine expressions, he now gives us a simple formula to recognize him. He says that whatever we come across in the world, whether it is a living or a non-living entity, or whether it is moving or stationary, it has arisen from the seed that is Ishvara. In other words, Ishvara is the cause or the seed of everything in this universe.
One way of understanding this is as follows. When we refer to an object, let’s say it’s a book, we say : “This is a book”. There are two aspects pointed out here. First is the book, which is quite obvious. But we also use the word “is” to indicate that the book exists, that the book is visible, and it will be visible to someone else. Shri Krishna says that the very existence of the book, the “is-ness” of the book, is nothing but Ishvara.
In other words, this entire universe will not exist without Ishvara. All of the names and forms in the universe use Ishvara are their basis. If we comprehend this, and develop our vision based on this knowledge, we will automatically see Ishvara everywhere, just like we automatically “see” electricity in every electrical gadget.
na tadasti vinaa yatsyaanmayaa bhootam charaacharam || 39 ||
And O Arjuna, whatsoever is the seed of all beings, I am that. No moving or non-moving being can exist without me.
yat : whatsoever
cha : and
api : also
sarvabhootaanaam : all beings
beejam : seed
tat : that
aham : I am
arjuna : Arjuna
na : it is not
tat : that
asti : there is
vinaa : without
yat: which
syaat : can exist
mayaa : me
bhootam : being
chara : moving
acharam : non-moving
Now Shri Krishna begins to conclude the teaching of this chapter. Having provided a long list of Ishvara's divine expressions, he now gives us a simple formula to recognize him. He says that whatever we come across in the world, whether it is a living or a non-living entity, or whether it is moving or stationary, it has arisen from the seed that is Ishvara. In other words, Ishvara is the cause or the seed of everything in this universe.
One way of understanding this is as follows. When we refer to an object, let’s say it’s a book, we say : “This is a book”. There are two aspects pointed out here. First is the book, which is quite obvious. But we also use the word “is” to indicate that the book exists, that the book is visible, and it will be visible to someone else. Shri Krishna says that the very existence of the book, the “is-ness” of the book, is nothing but Ishvara.
In other words, this entire universe will not exist without Ishvara. All of the names and forms in the universe use Ishvara are their basis. If we comprehend this, and develop our vision based on this knowledge, we will automatically see Ishvara everywhere, just like we automatically “see” electricity in every electrical gadget.
Monday, September 17, 2012
Bhagavad Gita Verse 17, Chapter 10
katham vidyaamaham yogimstvaam sadaa parichintayan |
keshu keshu cha bhaaveshu chintyosi bhagavanmayaa || 17 ||
O Yogin, how shall I know you by remaining constantly engrossed in meditation? And O Lord, by which expressions are you to be meditated upon by me?
katham : how
vidyaam : shall know
aham : I
yogin : O yogin
tvaam : your
sadaa : constantly
parichintayan : engrossed in meditation
keshu : by which
cha : and
bhaaveshu : expressions
chintyaha : meditated upon
asi : can
bhagavan : O lord
mayaa : by me
Arjuna, having heard just a sample of Ishvara’s expressions, was not satisfied with what he had heard. He wanted to know the technique by which he could constantly be reminded of Ishvara, and consequently, remain established in the contemplation of Ishvara. That is why in this shloka, Arjuna asked Shri Krishna to reveal more of his expressions.
When we wake up in the morning, we probably get five to ten minutes, at most, of a calm mind. Then, when our daily routine starts, our mind takes over and we are pulled into a rollercoaster ride of worry and sorrow. In the midst of all this it is difficult to bring in a divine thought for a minute, let alone contemplate on Ishvara constantly. Addressing Shri Krishna as Yogin, one who has the power of sovereignty, Arjuna asked him for a solution to overcome this predicament.
Furthermore, if we were told once that Ishvara is the cause of everything, and we are able to hold on to that fact, we need not have to worry about forgetting Ishvara. But because of our conditioning that has built up over a long period of time, and because of our ego - our sense that “I do everything” - is so strong, we need more support to counter that conditioning. We need a step-by-step approach, a list of Ishvara’s expressions, just like kids have to be told that a TV, a radio, a computer, all operate using electricity.
Now, if such a list of Ishvara’s expressions is needed, it cannot be terse and brief. It needs to be detailed. This is what Arjuna requests in the next shloka.
keshu keshu cha bhaaveshu chintyosi bhagavanmayaa || 17 ||
O Yogin, how shall I know you by remaining constantly engrossed in meditation? And O Lord, by which expressions are you to be meditated upon by me?
katham : how
vidyaam : shall know
aham : I
yogin : O yogin
tvaam : your
sadaa : constantly
parichintayan : engrossed in meditation
keshu : by which
cha : and
bhaaveshu : expressions
chintyaha : meditated upon
asi : can
bhagavan : O lord
mayaa : by me
Arjuna, having heard just a sample of Ishvara’s expressions, was not satisfied with what he had heard. He wanted to know the technique by which he could constantly be reminded of Ishvara, and consequently, remain established in the contemplation of Ishvara. That is why in this shloka, Arjuna asked Shri Krishna to reveal more of his expressions.
When we wake up in the morning, we probably get five to ten minutes, at most, of a calm mind. Then, when our daily routine starts, our mind takes over and we are pulled into a rollercoaster ride of worry and sorrow. In the midst of all this it is difficult to bring in a divine thought for a minute, let alone contemplate on Ishvara constantly. Addressing Shri Krishna as Yogin, one who has the power of sovereignty, Arjuna asked him for a solution to overcome this predicament.
Furthermore, if we were told once that Ishvara is the cause of everything, and we are able to hold on to that fact, we need not have to worry about forgetting Ishvara. But because of our conditioning that has built up over a long period of time, and because of our ego - our sense that “I do everything” - is so strong, we need more support to counter that conditioning. We need a step-by-step approach, a list of Ishvara’s expressions, just like kids have to be told that a TV, a radio, a computer, all operate using electricity.
Now, if such a list of Ishvara’s expressions is needed, it cannot be terse and brief. It needs to be detailed. This is what Arjuna requests in the next shloka.
Sunday, August 5, 2012
Bhagavad Gita Verse 10, Chapter 9
mayaadhyakshena prakritihi sooyate sacharaacharam |
hetunaanena kaunteya jagadviparivartate || 10 ||
Under my supervision, Prakriti generates this universe of moving and motionless (beings). With that purpose, O Kaunteya, the universe revolves.
mayaa : my
adhyakshena : supervision
prakritihi : Prakriti
sooyate : generates
sacharaacharam : moving and motionless universe
hetu : purpose
anena : in this manner
kaunteya : O Kaunteya
jagat : universe
viparivartate : revolves
Shri Krishna concludes the topic of Prakriti and its mechanisms by re-asserting that Prakriti is subservient to Ishvara. He describes Ishvara as the supervisor, the “adhyaksha”. He says that Ishvara does not physically have to “do” anything in order to create, sustain and dissolve the universe. Ishvara’s mere presence enables Prakriti to function, just like electricity enables a television to function. Without his presence, Prakriti remains inert and is incapable of doing anything whatsoever.
From Ishvara’s standpoint, there is no notion of “doing work” or “obtaining the result”; he knows that ultimately it is Prakriti that runs the show, and therefore he remains detached. He is like the owner of a theatre that has employed a magician to perform a show. The owner is unconcerned whether the magician cuts a woman in half with a saw, or pulls a rabbit out of a hat.
Let us now look at the practical implication this shloka. If we substitute the word Ishvara in the previous statement with the word “jeeva” or individual, we come to the same conclusion from the previous chapters on karma yoga. Only through disassociation with the notion that “I am the doer” and “I obtain the result” can we truly be liberated from the cycle of creation and dissolution.
The key question is : who controls whom? If we let Prakriti control us, if we let our lower nature drag us towards sense pleasure, we can never be liberated. We should re-assert our control of our lower self through our higher self.
Furthermore, Shri Krishna also gives us a technique to deal with life’s ups and downs with this shloka. Whenever we encounter a sorrowful or hurtful situation, all we need to do is to know that (a) we have obtained this situation through our own actions and (b) it is yet another name and form that Prakriti has created.
Once we know that something is a name and form, we will immediately know that it is Prakriti’s handiwork, just like we know that something is an April fool’s joke or a magician’s trick. This will enable us to pierce through Prakriti’s pranks and to know that Ishvara the supervisor is behind everything.
So then, Shri Krishna has explained to us “how the universe revolves”, in other words, how the magic trick works. This is how we should develop our vision of the world. However, instead of trying to see Ishvara behind everything, many people still try to box Ishvara into a finite concept. More on this is taken up in the next shloka.
hetunaanena kaunteya jagadviparivartate || 10 ||
Under my supervision, Prakriti generates this universe of moving and motionless (beings). With that purpose, O Kaunteya, the universe revolves.
mayaa : my
adhyakshena : supervision
prakritihi : Prakriti
sooyate : generates
sacharaacharam : moving and motionless universe
hetu : purpose
anena : in this manner
kaunteya : O Kaunteya
jagat : universe
viparivartate : revolves
Shri Krishna concludes the topic of Prakriti and its mechanisms by re-asserting that Prakriti is subservient to Ishvara. He describes Ishvara as the supervisor, the “adhyaksha”. He says that Ishvara does not physically have to “do” anything in order to create, sustain and dissolve the universe. Ishvara’s mere presence enables Prakriti to function, just like electricity enables a television to function. Without his presence, Prakriti remains inert and is incapable of doing anything whatsoever.
From Ishvara’s standpoint, there is no notion of “doing work” or “obtaining the result”; he knows that ultimately it is Prakriti that runs the show, and therefore he remains detached. He is like the owner of a theatre that has employed a magician to perform a show. The owner is unconcerned whether the magician cuts a woman in half with a saw, or pulls a rabbit out of a hat.
Let us now look at the practical implication this shloka. If we substitute the word Ishvara in the previous statement with the word “jeeva” or individual, we come to the same conclusion from the previous chapters on karma yoga. Only through disassociation with the notion that “I am the doer” and “I obtain the result” can we truly be liberated from the cycle of creation and dissolution.
The key question is : who controls whom? If we let Prakriti control us, if we let our lower nature drag us towards sense pleasure, we can never be liberated. We should re-assert our control of our lower self through our higher self.
Furthermore, Shri Krishna also gives us a technique to deal with life’s ups and downs with this shloka. Whenever we encounter a sorrowful or hurtful situation, all we need to do is to know that (a) we have obtained this situation through our own actions and (b) it is yet another name and form that Prakriti has created.
Once we know that something is a name and form, we will immediately know that it is Prakriti’s handiwork, just like we know that something is an April fool’s joke or a magician’s trick. This will enable us to pierce through Prakriti’s pranks and to know that Ishvara the supervisor is behind everything.
So then, Shri Krishna has explained to us “how the universe revolves”, in other words, how the magic trick works. This is how we should develop our vision of the world. However, instead of trying to see Ishvara behind everything, many people still try to box Ishvara into a finite concept. More on this is taken up in the next shloka.
Monday, July 30, 2012
Bhagavad Gita Verse 4, Chapter 9
mayaa tatamidam sarvam jagadavyaktamoortinaa |
matsthaani sarva bhootaani na chaaham teshvavasthitaha || 4 ||
This entire universe is pervaded by my unmanifest state. All beings are based in me, I am not based in them.
mayaa : my
tatam : pervaded
idam : this
sarvam : entire
jagat : universe
avyakta : unmanifest
moortinaa : state
matsthaani : based in me
sarva : all
bhootaani : beings
na : not
cha : and
aham : I
teshu : in them
avasthitaha : based
This shloka and the next are the crux of the teaching in this chapter. Shri Krishna makes three core points: that the entire universe is pervaded by his unmanifest state, that all beings are based in him, and that he is not based in them. Let us first take a step back to understand the context of this teaching before we delve into these three points.
The eighth chapter described meditative techniques that we had to follow throughout our lives in order to attain Ishvara, so that we can be liberated from the cycle of creation and dissolution. Now, Shri Krishna reveals a secret that will enable us to immediately gain access to Ishvara 24/7. And unlike other techniques described so far, we do not have to do any action. We just have to know.
What is this secret knowledge? Let us start with the first point. Shri Krishna says that Ishvara is present in every living and non-living being within this universe. If that’s the case, then we do not need to put in any extra effort. Once we train ourselves to view Ishvara in everything, we will gain access to him 24/7. We will not need to do any extra physical or mental activity to make that happen. But if it were that simple, why cannot we put it into practice immediately? It is because we have been preconditioned since time immemorial to see everything but Ishvara. Removing this preconditioning is the topic of the Gita.
The second point made by Shri Krishna is that all beings are based in him. Let us bring up the example of the ocean and the waves to understand this point. A five year old girl sitting on the beach will look at the waves, the foam and the ripples and conclude that they are independent things. But her mother knows that all of those shapes are created because of the ocean. Also, the girl who has to inquire about where these shapes come from. The mother does not have to do anything. She just knows that everything is nothing but water in the ocean. So the mother will tell her, “that’s just the ocean”.
Now, let’s say the girl sees a ripple in a lake instead of the ocean. She points to it and says “that’s the ocean”. The mother will now enhance her statement slightly by saying “that is not the ocean, that is a ripple. It is just a shape taken by water, which is in the ocean and in the lake”. Water is an abstract concept which a child slowly learns by example.
Similarly, we may begin to think that Ishvara is resident in an idol, or a saint, or a holy place. Like the ripple, they are names and forms. Even Arjuna would have found it hard to believe that Shri Krishna, who is in front of him, can pervade the entire universe. So therefore, Shri Krishna says that no visible entity can ever contain Ishvara who is beyond name and form. The true nature of Ishvara is formless. This is the third point in this shloka.
Still, a question remains. Just like we still see waves in the ocean even after knowing that they are water, we still come across thousands of names and forms everyday. Many of those names and forms are people that we interact with, speak with, work with and so on. Aren’t those people “real”? How do we reconcile this? Shri Krishna addresses this confusion in the next shloka.
matsthaani sarva bhootaani na chaaham teshvavasthitaha || 4 ||
This entire universe is pervaded by my unmanifest state. All beings are based in me, I am not based in them.
mayaa : my
tatam : pervaded
idam : this
sarvam : entire
jagat : universe
avyakta : unmanifest
moortinaa : state
matsthaani : based in me
sarva : all
bhootaani : beings
na : not
cha : and
aham : I
teshu : in them
avasthitaha : based
This shloka and the next are the crux of the teaching in this chapter. Shri Krishna makes three core points: that the entire universe is pervaded by his unmanifest state, that all beings are based in him, and that he is not based in them. Let us first take a step back to understand the context of this teaching before we delve into these three points.
The eighth chapter described meditative techniques that we had to follow throughout our lives in order to attain Ishvara, so that we can be liberated from the cycle of creation and dissolution. Now, Shri Krishna reveals a secret that will enable us to immediately gain access to Ishvara 24/7. And unlike other techniques described so far, we do not have to do any action. We just have to know.
What is this secret knowledge? Let us start with the first point. Shri Krishna says that Ishvara is present in every living and non-living being within this universe. If that’s the case, then we do not need to put in any extra effort. Once we train ourselves to view Ishvara in everything, we will gain access to him 24/7. We will not need to do any extra physical or mental activity to make that happen. But if it were that simple, why cannot we put it into practice immediately? It is because we have been preconditioned since time immemorial to see everything but Ishvara. Removing this preconditioning is the topic of the Gita.
The second point made by Shri Krishna is that all beings are based in him. Let us bring up the example of the ocean and the waves to understand this point. A five year old girl sitting on the beach will look at the waves, the foam and the ripples and conclude that they are independent things. But her mother knows that all of those shapes are created because of the ocean. Also, the girl who has to inquire about where these shapes come from. The mother does not have to do anything. She just knows that everything is nothing but water in the ocean. So the mother will tell her, “that’s just the ocean”.
Now, let’s say the girl sees a ripple in a lake instead of the ocean. She points to it and says “that’s the ocean”. The mother will now enhance her statement slightly by saying “that is not the ocean, that is a ripple. It is just a shape taken by water, which is in the ocean and in the lake”. Water is an abstract concept which a child slowly learns by example.
Similarly, we may begin to think that Ishvara is resident in an idol, or a saint, or a holy place. Like the ripple, they are names and forms. Even Arjuna would have found it hard to believe that Shri Krishna, who is in front of him, can pervade the entire universe. So therefore, Shri Krishna says that no visible entity can ever contain Ishvara who is beyond name and form. The true nature of Ishvara is formless. This is the third point in this shloka.
Still, a question remains. Just like we still see waves in the ocean even after knowing that they are water, we still come across thousands of names and forms everyday. Many of those names and forms are people that we interact with, speak with, work with and so on. Aren’t those people “real”? How do we reconcile this? Shri Krishna addresses this confusion in the next shloka.
Monday, June 18, 2012
Bhagavad Gita Verse 22, Chapter 7
sa tayaa shraddhayaa yuktastasyaaraadhanameehate |
labhate cha tataha kaamaanmayaiva vihitaanhi taan || 22 ||
Engaged with faith, that person worships that deity and his desire is fulfilled, but that fulfillment is delivered only through me.
saha : that person
tayaa : that
shraddhayaa : with faith
yuktaha : engaged
tasya : that deity
araadhanam : worship
eehate : performs
labhate : fulfilled
cha : and
tataha : his
kaamaan : desire
mayaa : through me
eva : only
vihitaan : delivered
hi : but
taan : that fulfillment
When someone chooses to pursue a finite or a worldly goal, they run towards a finite deity instead of going towards Ishvara. We saw this in the previous shlokas. Shri Krishna continues that point here by saying that Ishvara does not object when devotee seeks a finite goal from a finite deity. In fact, he strengthens that devotee’s faith by delivering what the devotee asks of the deity.
Faith is a process that most of us do not fully comprehend. But it is a reality. Even in the medical profession, placebos or pills made of inactive ingredients such as sugar are known to cure patients by sheer power of faith.
So Shri Krishna says that even if a devotee approaches a deity with a finite goal, Ishvara is ready to deliver that goal as long as the devotee’s faith in the deity is strong. By fulfilling finite desires through the lower deities, Ishvara hopes that the devotee will learn to further subdue his ego. One cannot have an increase in faith without a decrease in ego.
As desires are sought with greater and greater faith, and the corresponding desires are fulfilled, the devotee’s faith increases. This process has the potential to result in the spiritual evolution of that devotee. He will evolve from seeking finite goals to seeking the infinite - Ishvara himself.
This is the ideal state, but it is totally up to the devotee to make that transition. Unfortunately, most devotees get stuck in the pursuit of finite goals, as we shall see in the next shloka.
labhate cha tataha kaamaanmayaiva vihitaanhi taan || 22 ||
Engaged with faith, that person worships that deity and his desire is fulfilled, but that fulfillment is delivered only through me.
saha : that person
tayaa : that
shraddhayaa : with faith
yuktaha : engaged
tasya : that deity
araadhanam : worship
eehate : performs
labhate : fulfilled
cha : and
tataha : his
kaamaan : desire
mayaa : through me
eva : only
vihitaan : delivered
hi : but
taan : that fulfillment
When someone chooses to pursue a finite or a worldly goal, they run towards a finite deity instead of going towards Ishvara. We saw this in the previous shlokas. Shri Krishna continues that point here by saying that Ishvara does not object when devotee seeks a finite goal from a finite deity. In fact, he strengthens that devotee’s faith by delivering what the devotee asks of the deity.
Faith is a process that most of us do not fully comprehend. But it is a reality. Even in the medical profession, placebos or pills made of inactive ingredients such as sugar are known to cure patients by sheer power of faith.
So Shri Krishna says that even if a devotee approaches a deity with a finite goal, Ishvara is ready to deliver that goal as long as the devotee’s faith in the deity is strong. By fulfilling finite desires through the lower deities, Ishvara hopes that the devotee will learn to further subdue his ego. One cannot have an increase in faith without a decrease in ego.
As desires are sought with greater and greater faith, and the corresponding desires are fulfilled, the devotee’s faith increases. This process has the potential to result in the spiritual evolution of that devotee. He will evolve from seeking finite goals to seeking the infinite - Ishvara himself.
This is the ideal state, but it is totally up to the devotee to make that transition. Unfortunately, most devotees get stuck in the pursuit of finite goals, as we shall see in the next shloka.
Friday, February 3, 2012
Bhagavad Gita Verse 13, Chapter 4
chaaturvarnyam mayaa srishtam gunakarmavibhaagashaha |
tasya kartaaramapi maam viddhyakartaaramavyayam || 13 ||
Four classes have been created by me, based on the division of guna and action. Even though I created them, know me as the non-doer and imperishable.
chaatur : four
varnyam : classes
mayaa : by me
srishtam : created
guna : guna
karma : action
vibhaagashaha : division
tasya : that
kartaaram : being the doer
api : even though
maam : me
viddhi : know
akartaaram : non-doer
avyayam : imperishable
Earlier, Shri Krishna mentioned that humans cannot avoid action at any cost. So how can we achieve liberation from bondage while still performing action? To that end, Shri Krishna advises us to act per our svadharma. By efficiently performing svadharma, we can liberate ourselves while performing actions. This is the "why" of karmayoga.
Knowing that one should perform one's svadharma or duty in this world is core to karmayoga. But how does one know what is one's svadharma? Shri Krishna addresses this point briefly in this shloka. He says that human beings are categorized into four classes or varnaas. These classes are based on the 3 gunaas, and the corresponding action that each guna prompts us to do.
The three gunas and their corresponding actions are as follows. Rajas is expressed as as activity or agitation. Tamas is expressed as lethargy or laziness. Sattva is expressed as knowledge and peace. So we have to perform self-analysis in order to understand how the gunaas behave within us and in what proportion to each other.
We will find that we will fall into one of these four categories. A brahmana who is predisposed to gaining knowledge, faith, sharing knowledge will usually have a prominence of sattva. A kshatriya who demonstrates courage, likes to organize and protect people, face challenges, take risks, try new things will have a prominence of sattva and rajas. A vaishya who likes to be creative and produce something will have a prominence of rajas and tamas. A shudra who likes to execute tasks but requires a lot of motivation will have prominence of tamas.
As we can tell, this shloka was heavily misinterpreted to support the incorrect notion that varna is determined by birth. There is no such thing. Just like we have career counselling in modern times, the Gita offered a scientific manner of selecting a career that is suitable for oneself both from a practical perspective, and also from a karma yoga perspective.
In the second part of the shloka, Shri Krishna reminds us that although he has set up this classification of varnaa, he is not the doer even in this act. It is maayaa alone that is acting in this world, whereas he is only the witness to its actions. We can think of ourselves as playing different parts in a cosmic play. Each part is different based on our svadharma.
tasya kartaaramapi maam viddhyakartaaramavyayam || 13 ||
Four classes have been created by me, based on the division of guna and action. Even though I created them, know me as the non-doer and imperishable.
chaatur : four
varnyam : classes
mayaa : by me
srishtam : created
guna : guna
karma : action
vibhaagashaha : division
tasya : that
kartaaram : being the doer
api : even though
maam : me
viddhi : know
akartaaram : non-doer
avyayam : imperishable
Earlier, Shri Krishna mentioned that humans cannot avoid action at any cost. So how can we achieve liberation from bondage while still performing action? To that end, Shri Krishna advises us to act per our svadharma. By efficiently performing svadharma, we can liberate ourselves while performing actions. This is the "why" of karmayoga.
Knowing that one should perform one's svadharma or duty in this world is core to karmayoga. But how does one know what is one's svadharma? Shri Krishna addresses this point briefly in this shloka. He says that human beings are categorized into four classes or varnaas. These classes are based on the 3 gunaas, and the corresponding action that each guna prompts us to do.
The three gunas and their corresponding actions are as follows. Rajas is expressed as as activity or agitation. Tamas is expressed as lethargy or laziness. Sattva is expressed as knowledge and peace. So we have to perform self-analysis in order to understand how the gunaas behave within us and in what proportion to each other.
We will find that we will fall into one of these four categories. A brahmana who is predisposed to gaining knowledge, faith, sharing knowledge will usually have a prominence of sattva. A kshatriya who demonstrates courage, likes to organize and protect people, face challenges, take risks, try new things will have a prominence of sattva and rajas. A vaishya who likes to be creative and produce something will have a prominence of rajas and tamas. A shudra who likes to execute tasks but requires a lot of motivation will have prominence of tamas.
As we can tell, this shloka was heavily misinterpreted to support the incorrect notion that varna is determined by birth. There is no such thing. Just like we have career counselling in modern times, the Gita offered a scientific manner of selecting a career that is suitable for oneself both from a practical perspective, and also from a karma yoga perspective.
In the second part of the shloka, Shri Krishna reminds us that although he has set up this classification of varnaa, he is not the doer even in this act. It is maayaa alone that is acting in this world, whereas he is only the witness to its actions. We can think of ourselves as playing different parts in a cosmic play. Each part is different based on our svadharma.
Tuesday, January 24, 2012
Bhagavad Gita Verse 3, Chapter 4
sa evaayam mayaa te dya yogah proktah puraatanaha |
bhaktosi me sakhaa cheti rahasyam hyetaduttamam || 3 ||
That same ancient yoga I have taught you now, for you are my devotee and my friend. This (yoga) is the ultimate secret.
sah : that
eva : same
ayam : this
mayaa : I have
te : to you
adya : now
yogah : yoga
proktah : taught
puraatanaha : ancient
bhaktah : devotee
asi : you are
me : my
sakhaa : friend
cha: and
iti : that is why
rahasyam : secret
hi : because
etat : this
uttamam : ultimate
Shri Krishna very affectionately tells Arjuna that he regards him as a devotee and a friend, and finds him fit and capable to receive this supreme knowledge. Arjuna was of course quite happy to receive it, but why was he chosen? Let us investigate this point further.
Whoever received this knowledge needed to be capable of communicating it to others. It was not enough that this person was wise. Shri Krishna also needed a capable evangelist, one who had a mix of sattva and rajas, in order to both understand and spread this knowledge. A brahmana is predominantly saattvic by nature, and may not have been able to communicate and establish this knowledge in the world. Therefore Shri Krishna revealed this knowledge to Arjuna, the ultimate kshatriya warrior.
Moreover, Arjuna was Shri Krishna's devotee and friend. He had the best rapport with Shri Krishna, as well as profound reverence for him. So much so that Arjuna confided his fears to him in the first chapter, something that a kshatriya would hesitate to do. Arjuna also had the courage to ask any doubts without any fear of reprimand, and in doing so get a clear understanding of the teaching.
Many commentators believe that the 108 shlokas starting from shloka 11 of chapter 2 to this shloka comprise the entire message of the Gita. They say that Shri Krishna essentially completed the entire teaching and stopped speaking, having provided the paramparaa as the conclusion. The remainder of the Gita is an exposition of the teachings packed into these 108 shlokas. And it is Arjuna who helps us dig deeper into these teachings with his well-timed and thoughtful questions, like the one we will see in the next shloka.
bhaktosi me sakhaa cheti rahasyam hyetaduttamam || 3 ||
That same ancient yoga I have taught you now, for you are my devotee and my friend. This (yoga) is the ultimate secret.
sah : that
eva : same
ayam : this
mayaa : I have
te : to you
adya : now
yogah : yoga
proktah : taught
puraatanaha : ancient
bhaktah : devotee
asi : you are
me : my
sakhaa : friend
cha: and
iti : that is why
rahasyam : secret
hi : because
etat : this
uttamam : ultimate
Shri Krishna very affectionately tells Arjuna that he regards him as a devotee and a friend, and finds him fit and capable to receive this supreme knowledge. Arjuna was of course quite happy to receive it, but why was he chosen? Let us investigate this point further.
Whoever received this knowledge needed to be capable of communicating it to others. It was not enough that this person was wise. Shri Krishna also needed a capable evangelist, one who had a mix of sattva and rajas, in order to both understand and spread this knowledge. A brahmana is predominantly saattvic by nature, and may not have been able to communicate and establish this knowledge in the world. Therefore Shri Krishna revealed this knowledge to Arjuna, the ultimate kshatriya warrior.
Moreover, Arjuna was Shri Krishna's devotee and friend. He had the best rapport with Shri Krishna, as well as profound reverence for him. So much so that Arjuna confided his fears to him in the first chapter, something that a kshatriya would hesitate to do. Arjuna also had the courage to ask any doubts without any fear of reprimand, and in doing so get a clear understanding of the teaching.
Many commentators believe that the 108 shlokas starting from shloka 11 of chapter 2 to this shloka comprise the entire message of the Gita. They say that Shri Krishna essentially completed the entire teaching and stopped speaking, having provided the paramparaa as the conclusion. The remainder of the Gita is an exposition of the teachings packed into these 108 shlokas. And it is Arjuna who helps us dig deeper into these teachings with his well-timed and thoughtful questions, like the one we will see in the next shloka.
Sunday, December 11, 2011
Bhagavad Gita Verse 3, Chapter 3
Shree Bhagavaan uvaacha:
lokesmindvividhaa nishthaa puraa proktaa mayaanagha |
jnyaanayogena saankhyaanaam karmayogena yoginaam || 3 ||
Shri Bhagavaan said:
In this world, since time immemorial, I have created a two-fold path, O sinless one; the yoga of knowledge for contemplative individuals, and the yoga of action for yogis.
loke : world
asmin : this
dvividhaa : two-fold
nishthaa : path
puraa : since time immemorial
proktaa : spoken
mayaa : by me
anagha : O sinless one
jnyaanayogena : the yoga of knowledge
saankhyaanaam : for contemplative individuals
karmayogena : the yoga of action
yoginaam : for yogis
Earlier, we saw that Arjuna wanted to know which of the two paths, i.e. the yoga of action and the yoga of knowledge, is superior. Shri Krishna addresses that question here. According to him, none of the two is either superior or inferior.
Sant Jnyaneshwar provides an example to show that none of these paths are superior or inferior: like a west-flowing river and an east-flowing river that both meet the same ocean, both paths are same.
Now, even thought the paths are complementary, there is a subtle difference between them. Let us explore this difference. Consider a child who is in the first grade. Even if he wants to, he cannot jump straight to a masters degree. He would have to finish high school, then college, and only then will he be ready for his masters degree.
In the same way, most of us are at a stage in life where we are active and want to make a contribution to the world. For such yogis or active individuals, the path of action is the most appropriate. Once we reach a stage where we exhaust all of our desires, we can transcend the path of action to pursue the path of knowledge, just like we transcend college education to pursue our masters degree.
I used to know a classmate from school that was a math prodigy. He could solve advanced calculus equations in sixth grade. The teachers used to check with him whether they were teaching sixth grade math correctly, such was his prowess. He did not need to go through elementary math, he was ready for his math PhD even at that young age.
Similarly, there are a few rare individuals who are at an advanced stage of their spiritual journey. They have eliminated most of their desires. Only such rare contemplative individuals can directly pursue the path of knowledge. For most of us, the path of action is the way to go. And karmayoga, or the path of action, is the main subject covered in this chapter.
On a different note, we see that Shri Krishna is hinting that he is something more that the cowherd son of Vasudeva here. We know this because he mentions that he himself has created this two-fold path for realizing the eternal essence. This has not slipped past Arjuna, he will ask this question at the right time.
lokesmindvividhaa nishthaa puraa proktaa mayaanagha |
jnyaanayogena saankhyaanaam karmayogena yoginaam || 3 ||
Shri Bhagavaan said:
In this world, since time immemorial, I have created a two-fold path, O sinless one; the yoga of knowledge for contemplative individuals, and the yoga of action for yogis.
loke : world
asmin : this
dvividhaa : two-fold
nishthaa : path
puraa : since time immemorial
proktaa : spoken
mayaa : by me
anagha : O sinless one
jnyaanayogena : the yoga of knowledge
saankhyaanaam : for contemplative individuals
karmayogena : the yoga of action
yoginaam : for yogis
Earlier, we saw that Arjuna wanted to know which of the two paths, i.e. the yoga of action and the yoga of knowledge, is superior. Shri Krishna addresses that question here. According to him, none of the two is either superior or inferior.
Sant Jnyaneshwar provides an example to show that none of these paths are superior or inferior: like a west-flowing river and an east-flowing river that both meet the same ocean, both paths are same.
Now, even thought the paths are complementary, there is a subtle difference between them. Let us explore this difference. Consider a child who is in the first grade. Even if he wants to, he cannot jump straight to a masters degree. He would have to finish high school, then college, and only then will he be ready for his masters degree.
In the same way, most of us are at a stage in life where we are active and want to make a contribution to the world. For such yogis or active individuals, the path of action is the most appropriate. Once we reach a stage where we exhaust all of our desires, we can transcend the path of action to pursue the path of knowledge, just like we transcend college education to pursue our masters degree.
I used to know a classmate from school that was a math prodigy. He could solve advanced calculus equations in sixth grade. The teachers used to check with him whether they were teaching sixth grade math correctly, such was his prowess. He did not need to go through elementary math, he was ready for his math PhD even at that young age.
Similarly, there are a few rare individuals who are at an advanced stage of their spiritual journey. They have eliminated most of their desires. Only such rare contemplative individuals can directly pursue the path of knowledge. For most of us, the path of action is the way to go. And karmayoga, or the path of action, is the main subject covered in this chapter.
On a different note, we see that Shri Krishna is hinting that he is something more that the cowherd son of Vasudeva here. We know this because he mentions that he himself has created this two-fold path for realizing the eternal essence. This has not slipped past Arjuna, he will ask this question at the right time.
Friday, September 2, 2011
Bhagavad Gita Verse 21-22, Chapter 1
Arjuna uvaacha
senyorubhyormadhye ratham sthaapaya mechyuta | 21 |
yaavadetaannireeksheham yoddhukaamaanvasthitaan |
kairmayaa saha yodhdhavyamasminranasamudyame || 22 ||
Arjuna said: O infallible one, in preparation for combat, position my chariot between the two armies till I have surveyed those battle-hungry warriors with whom I have to fight.
senyorubhyormadhye : between both armies
ratham : chariot
sthaapaya : place
achyuta : infallible
yaavat: till I
etaan : those warriors
nireeksheham : I can observe/survey
yoddhukaamaanuavasthitaan : organized for battle
kaihamayaa : whom I have to
saha : with
yodhdhavyam : fight
asminranasamudyame : in preparation for combat
And so begins the conversation between Arjuna and Shri Krishna. At this point, Arjuna was firmly in control of the situation, and like any determined warrior, he commanded his charioteer to carry out his instructions.
Similar to the analysis of Duryodhana's emotional state from the previous verses, let us analyze Arjuna's state. Here, it is clear that he was charged up for war, his warrior instincts had kicked into high gear, and he was bursting with self-confidence.
Another point to consider here is how much, like Arjuna, we rely on our sense organs to deliver the right information to our brain so that we can take the right decision and carry out the necessary action that a situation demands. Our sense organs comprise our eyes, ears, nose, tongue and skin. Any information that we process must necessarily come from one of these organs. Arjuna was located at some distance from the opposing army, so he knew that he needed to get a better look at the opposing army, and therefore have all the information he needs to make his battle plans.
Sense organs and understanding how they function is a topic that will be discussed at great length in the rest of the Gita.
senyorubhyormadhye ratham sthaapaya mechyuta | 21 |
yaavadetaannireeksheham yoddhukaamaanvasthitaan |
kairmayaa saha yodhdhavyamasminranasamudyame || 22 ||
Arjuna said: O infallible one, in preparation for combat, position my chariot between the two armies till I have surveyed those battle-hungry warriors with whom I have to fight.
senyorubhyormadhye : between both armies
ratham : chariot
sthaapaya : place
achyuta : infallible
yaavat: till I
etaan : those warriors
nireeksheham : I can observe/survey
yoddhukaamaanuavasthitaan : organized for battle
kaihamayaa : whom I have to
saha : with
yodhdhavyam : fight
asminranasamudyame : in preparation for combat
And so begins the conversation between Arjuna and Shri Krishna. At this point, Arjuna was firmly in control of the situation, and like any determined warrior, he commanded his charioteer to carry out his instructions.
Similar to the analysis of Duryodhana's emotional state from the previous verses, let us analyze Arjuna's state. Here, it is clear that he was charged up for war, his warrior instincts had kicked into high gear, and he was bursting with self-confidence.
Another point to consider here is how much, like Arjuna, we rely on our sense organs to deliver the right information to our brain so that we can take the right decision and carry out the necessary action that a situation demands. Our sense organs comprise our eyes, ears, nose, tongue and skin. Any information that we process must necessarily come from one of these organs. Arjuna was located at some distance from the opposing army, so he knew that he needed to get a better look at the opposing army, and therefore have all the information he needs to make his battle plans.
Sense organs and understanding how they function is a topic that will be discussed at great length in the rest of the Gita.
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