chetasaa sarvakarmaani mayi sanyasya matparaha |
buddhiyogaamupaashritya macchitaha satatam bhava || 57 ||
Mentally surrender all actions to me, designate me as the supreme goal, fix your mind on me by depending upon the yoga of intellect.
chetasaa : mentally
sarvakarmaani : all actions
mayi : to me
sanyasya : surrender
matparaha : me as supreme goal
buddhiyogam : yoga of intellect
upaashritya : depending upon
macchitaha : mind fixed on me
satatam : always
bhava : make
Shri Krishna summarizes karma yoga and bhakti yoga in this shloka. As we saw in the previous shloka, we need to continue performing our duty, and not to worry too much if we inadvertently perform a prohibited action, and to consider Ishvara as the one and only one aashraya, the ultimate refuge. How does this actually work in practice? A step by step approach towards karma yoga and bhakti yoga is enumerated in this shloka for the convenience of the seeker.
First, the seeker should fix Ishvara as his ultimate goal. This is mat paraha, one who is completely oriented towards Ishvara. Next, such a seeker should surrender all his actions to Ishvara. In the ninth chapter, Shri Krishna had said - whatever you do, whatever you consume, whatever you offer or donate, and whatever penance you perform, submit it to me. This is sarvakarmaani sanyasya. Nothing is done for selfish ends such as wealth, power, position, vanity and so on. All is done for Ishvara only.
Now, when the seeker faces challenges in life, he needs to have a method to deal with them. Equanimity is the answer. All actions are performed with full awareness and knowledge, as an offering to Ishvara. No action is perform haphazardly. Once the action is complete, the seeker should neither be attached to success, nor to failure. Such an attitude will only develop as a result of accepting every object, person or situation encountered in life as a gift or a praasada from Ishvara. This is buddhi yoga, as described in the second chapter.
Showing posts with label mayi. Show all posts
Showing posts with label mayi. Show all posts
Monday, July 15, 2013
Friday, January 11, 2013
Bhagavad Gita Verse 10, Chapter 13
mayi chaananyayogena bhaktiravyabhichaarini |
viviktadeshasevitvamaratirjanasamsadi || 10 ||
Single-pointed devotion in me through unwavering yoga, going to solitary locations and disinterest in the assembly of people.
mayi : in me
cha : and
ananyayogena : single-pointed yoga
bhaktihi : devotion
avyabhichaarini : unwavering
viviktadesha : solitary locations
sevitvam : going to
aratihi : disinterest
janasamsadi : assembly of people
Shri Krishna adds three further attributes that help us reduce the impact of the field or the kshetra. He stresses upon the importance of single-pointed devotion by bringing up the word “vyabhichaari”. At one level it means wavering or unsteady, but at another level it refers to someone who is unfaithful to their spouse. True devotion to Ishvara has to be “avyabhichaari” or unwavering, where there is no “anya”, no other goal such as getting good marks in our exams, or generating extra profit in our business. We only ask such material goals when we doubt the omniscience, the all-knowing nature of Ishvara.
“Vivikta desha” refers to a location that is pure and conducive to meditation and contemplation. But this does not suggest retiring to a forest. It means finding a time and place everyday where we can be free of distractions such as cell phones, television and Internet. If we are constantly pulled into the world by such distractions, contemplation upon Ishvara becomes impossible. But if we spend ten to fifteen minutes without any distractions, and make it a habit, we will automatically begin the process of quietening our mind and contemplating upon Ishvara.
“Jana samsad” means assembly of people. And we all know that wherever two or three people meet without any agenda, there is going to be discussion about all the goings on in the world, or even gossip. This assembly of people forces one to join in the conversation and again get sucked into praakrita or material interests. Now “ratihi” means one who revels. So therefore, one who prefers not to indulge in such gossip is called “janasamsadi aratihi”. In fact, as our devotion towards Ishvara increases, interest for external stimuli, including meeting constantly, will slowly subside.
Shri Krishna adds two more attributes in the next shloka to conclude this topic.
viviktadeshasevitvamaratirjanasamsadi || 10 ||
Single-pointed devotion in me through unwavering yoga, going to solitary locations and disinterest in the assembly of people.
mayi : in me
cha : and
ananyayogena : single-pointed yoga
bhaktihi : devotion
avyabhichaarini : unwavering
viviktadesha : solitary locations
sevitvam : going to
aratihi : disinterest
janasamsadi : assembly of people
Shri Krishna adds three further attributes that help us reduce the impact of the field or the kshetra. He stresses upon the importance of single-pointed devotion by bringing up the word “vyabhichaari”. At one level it means wavering or unsteady, but at another level it refers to someone who is unfaithful to their spouse. True devotion to Ishvara has to be “avyabhichaari” or unwavering, where there is no “anya”, no other goal such as getting good marks in our exams, or generating extra profit in our business. We only ask such material goals when we doubt the omniscience, the all-knowing nature of Ishvara.
“Vivikta desha” refers to a location that is pure and conducive to meditation and contemplation. But this does not suggest retiring to a forest. It means finding a time and place everyday where we can be free of distractions such as cell phones, television and Internet. If we are constantly pulled into the world by such distractions, contemplation upon Ishvara becomes impossible. But if we spend ten to fifteen minutes without any distractions, and make it a habit, we will automatically begin the process of quietening our mind and contemplating upon Ishvara.
“Jana samsad” means assembly of people. And we all know that wherever two or three people meet without any agenda, there is going to be discussion about all the goings on in the world, or even gossip. This assembly of people forces one to join in the conversation and again get sucked into praakrita or material interests. Now “ratihi” means one who revels. So therefore, one who prefers not to indulge in such gossip is called “janasamsadi aratihi”. In fact, as our devotion towards Ishvara increases, interest for external stimuli, including meeting constantly, will slowly subside.
Shri Krishna adds two more attributes in the next shloka to conclude this topic.
Sunday, December 23, 2012
Bhagavad Gita Verse 14, Chapter 12
santushtaha satatam yogee yataatmaa dridhanishchayaha |
mayyarpitamanobuddhiryo madbhaktaha sa me priyaha || 14 ||
The yogi who is always contented, self controlled, with firm conviction, who has dedicated his mind and intellect to me, he who is such a devotee of mine is dear to me.
santushtaha : contented
satatam : always
yogee : yogi
yataatmaa : self controlled
dridhanishchayaha : firm conviction
mayi : to me
arpita : dedicated
manobuddhihi : mind and intellect
yaha : he who
madbhaktaha : my devotee
saha : he
me : me
priyaha : dear
Most of us derive contentment from people, objects and situations in the world, most notably after consuming a delicious meal. Contentment is a state where the mind does not want anything else from the world. But, this state is temporary because the contentment has been triggered by something that is temporary and finite, like food for example. Shri Krishna says that the yogi, the perfected devotee, derives contentment from Ishvara within himself, therefore he does not need to become a bhogi, one who runs after material objects for contentment. He is “satatam santushta”, even contented.
Another quality of a perfected devotee is a firm conviction that only Ishvara exists, and that the world does not exist independently of Ishvara. Most of us assume that the world has an independent existence. We attach all sorts of values to it. causing our intellect to generate innumerable goals and convictions around those values. The perfected devotee sees only Ishvara everywhere, and therefore is ever steadfast in his conviction that only Ishvara exists.
This “dridha nishchaya” or firm conviction is demonstrated by the devotee’s submission of mind and intellect in Ishvara, and also, the control of the mind, body and senses. When the intellect is convinced that only Ishvara exists, and when the mind thinks only of Ishvara, the devotee does not need any other special yogic technique to control the organs of action and the sense organs. Selfish desires are the cause of the mind, body and senses deviating from prescribed actions. When there is only the desire for Ishvara, they can never deviate. Shri Krishna says that the perfected devotee is a “satatam yataatmaa”, one who has complete self control at all times.
Here Shri Krishna concludes the line of thought that he began in the previous shloka by asserting that the devotee who has inculcated these traits is very dear to Ishvara. These eight shlokas starting from the thirteenth shloka are one of the most famous and beloved shlokas in the Gita.
mayyarpitamanobuddhiryo madbhaktaha sa me priyaha || 14 ||
The yogi who is always contented, self controlled, with firm conviction, who has dedicated his mind and intellect to me, he who is such a devotee of mine is dear to me.
santushtaha : contented
satatam : always
yogee : yogi
yataatmaa : self controlled
dridhanishchayaha : firm conviction
mayi : to me
arpita : dedicated
manobuddhihi : mind and intellect
yaha : he who
madbhaktaha : my devotee
saha : he
me : me
priyaha : dear
Most of us derive contentment from people, objects and situations in the world, most notably after consuming a delicious meal. Contentment is a state where the mind does not want anything else from the world. But, this state is temporary because the contentment has been triggered by something that is temporary and finite, like food for example. Shri Krishna says that the yogi, the perfected devotee, derives contentment from Ishvara within himself, therefore he does not need to become a bhogi, one who runs after material objects for contentment. He is “satatam santushta”, even contented.
Another quality of a perfected devotee is a firm conviction that only Ishvara exists, and that the world does not exist independently of Ishvara. Most of us assume that the world has an independent existence. We attach all sorts of values to it. causing our intellect to generate innumerable goals and convictions around those values. The perfected devotee sees only Ishvara everywhere, and therefore is ever steadfast in his conviction that only Ishvara exists.
This “dridha nishchaya” or firm conviction is demonstrated by the devotee’s submission of mind and intellect in Ishvara, and also, the control of the mind, body and senses. When the intellect is convinced that only Ishvara exists, and when the mind thinks only of Ishvara, the devotee does not need any other special yogic technique to control the organs of action and the sense organs. Selfish desires are the cause of the mind, body and senses deviating from prescribed actions. When there is only the desire for Ishvara, they can never deviate. Shri Krishna says that the perfected devotee is a “satatam yataatmaa”, one who has complete self control at all times.
Here Shri Krishna concludes the line of thought that he began in the previous shloka by asserting that the devotee who has inculcated these traits is very dear to Ishvara. These eight shlokas starting from the thirteenth shloka are one of the most famous and beloved shlokas in the Gita.
Tuesday, December 18, 2012
Bhagavad Gita Verse 9, Chapter 12
atha chittam samaadhaatum na shaknoshi mayi sthiram |
abhyaasayogena tato maamicchaaptum dhananjaya || 9 ||
If you are unable to steadfastly establish your mind in me, then seek to attain me through the yoga of repeated practice, O Dhananjaya.
atha : if
chittam : mind
samaadhaatum : establish
na : not
shaknoshi : able
mayi : in me
sthiram : steadfastly
abhyaasayogena : yoga of repeated practice
tataha : then
maam : me
icchaa : seek
aaptum : attain
dhananjaya : O Dhananjaya
A student of music does not become a maestro overnight. While watching a concert, we may admire how easily he can handle complex passages on the piano, but we know that the prowess is a result of years, maybe even decades, of repeated practice. In his book “Outliers”, author Malcolm Gladwell emphasizes the “10,000 hour rule”. The key to success in any field is a matter of practising a task for 10,000 hours. Here, Shri Krishna says that if we are unable to constantly fix our mind in Ishvara, we should set aside some time daily and practice doing so.
In the sixth chapter, Arjuna admits to Shri Krishna that it is very difficult for someone to keep their mind in Ishvara all the time, and asks for a solution to this problem. There as well, Shri Krishna recommends the technique of “abhyaasa” or repeated practice. In this technique, we first choose an object of worship such as the image of a deity, a spiritual text or a mantra. Then, following the instructions in the sixth chapter, we set aside a fixed time and place every day to meditate upon the object of worship. Whenever our thoughts stray away, we gently bring them back so that we are only thinking about the object of worship. This yoga is known as raaja yoga, ashtaanga yoga or dhyaana yoga.
Note that abhyaasa is not possible without its counterpart vairaagya or dispassion towards the material world. Without reducing our stock of material desires, it is virtually impossible to sit in meditation. Each vaasanaa, each unfulfilled desire has the potential to produce a series of thoughts in our mind. When we sit for meditation, these unfulfilled desires start competing with each other to produce thoughts that distract us from the object of worship. Therefore, Shri Krishna advises us to follow abhyaasa and vairaagya together.
Now, with the practice of dhyaana yoga, we only think of Ishvara for a brief period of time each day. How should we continue our spiritual practice throughout the rest of the day? Or, our stock of desires may not even let us sit in one place. Then how should we worship Ishvara? Shri Krishna addresses this next.
abhyaasayogena tato maamicchaaptum dhananjaya || 9 ||
If you are unable to steadfastly establish your mind in me, then seek to attain me through the yoga of repeated practice, O Dhananjaya.
atha : if
chittam : mind
samaadhaatum : establish
na : not
shaknoshi : able
mayi : in me
sthiram : steadfastly
abhyaasayogena : yoga of repeated practice
tataha : then
maam : me
icchaa : seek
aaptum : attain
dhananjaya : O Dhananjaya
A student of music does not become a maestro overnight. While watching a concert, we may admire how easily he can handle complex passages on the piano, but we know that the prowess is a result of years, maybe even decades, of repeated practice. In his book “Outliers”, author Malcolm Gladwell emphasizes the “10,000 hour rule”. The key to success in any field is a matter of practising a task for 10,000 hours. Here, Shri Krishna says that if we are unable to constantly fix our mind in Ishvara, we should set aside some time daily and practice doing so.
In the sixth chapter, Arjuna admits to Shri Krishna that it is very difficult for someone to keep their mind in Ishvara all the time, and asks for a solution to this problem. There as well, Shri Krishna recommends the technique of “abhyaasa” or repeated practice. In this technique, we first choose an object of worship such as the image of a deity, a spiritual text or a mantra. Then, following the instructions in the sixth chapter, we set aside a fixed time and place every day to meditate upon the object of worship. Whenever our thoughts stray away, we gently bring them back so that we are only thinking about the object of worship. This yoga is known as raaja yoga, ashtaanga yoga or dhyaana yoga.
Note that abhyaasa is not possible without its counterpart vairaagya or dispassion towards the material world. Without reducing our stock of material desires, it is virtually impossible to sit in meditation. Each vaasanaa, each unfulfilled desire has the potential to produce a series of thoughts in our mind. When we sit for meditation, these unfulfilled desires start competing with each other to produce thoughts that distract us from the object of worship. Therefore, Shri Krishna advises us to follow abhyaasa and vairaagya together.
Now, with the practice of dhyaana yoga, we only think of Ishvara for a brief period of time each day. How should we continue our spiritual practice throughout the rest of the day? Or, our stock of desires may not even let us sit in one place. Then how should we worship Ishvara? Shri Krishna addresses this next.
Monday, December 17, 2012
Bhagavad Gita Verse 8, Chapter 12
mayyeva mana aadhatsva mayi buddhim niveshaya |
nivasishyasi mayyeva ata oordhvam na sanshayaha || 8 ||
Fix your mind only in me, place your intellect in me, thereafter you will dwell in me only, no doubt.
mayi : in me
eva : only
manaha : mind
aadhatsva : fix
mayi : in me
buddhim : intellect
niveshaya : place
nivasishyasi : you will dwell
mayi : in me
eva : only
ataha : this
oordhvam : after
na : no
sanshayaha : doubt
In this series of four shlokas, Shri Krishna prescribed four paths or yogas to attaining Ishvara, each one more easier than the previous one. This shloka describes the path of jnyaana yoga or the yoga of knowledge. Shri Krishna says that the seeker should fix both his intellect and mind in Ishvara constantly, without any interruption. When this happens, that attainment of Ishvara is guaranteed. There is no room for “sanshaya” or doubt of attaining Ishvara when one practices jnyaana yoga. But doing so is not easy.
As a new year approaches, many of us start making new year resolutions such as losing weight, giving up a bad habit, cleaning the house and so on. It is our buddhi or intellect that sets firm long-term goals, targets and resolutions. Ultimately all types of plans and resolutions stem from our desires to achieve something in this world. Now, Jnyaana yoga requires us to have just one resolution and nothing else: to merge with Ishvara. But as we have seen in the second chapter, our stock of desires influences our intellect to make innumerable resolutions. This multitude of resolutions makes jnyaana yoga difficult.
Furthermore, our condition is such that it is not just the intellect that has many resolutions. The mana, our faculty of mind, is fickle to begin with due to the distractions of the senses. Jnyaana yoga requires the fixing of both the intellect and the mind onto Ishvara. It is in rare instances that we can achieve intellectual and mental harmony, such as studying for an exam, where we know that the stakes are high. But even that happens for a few minutes or a few hours at most.
So clearly, jnyaaya yoga, the foremost type of yoga, is difficult for most of us, atleast at our current stage of spiritual evolution. Is there something easier? Shri Krishna answers next.
nivasishyasi mayyeva ata oordhvam na sanshayaha || 8 ||
Fix your mind only in me, place your intellect in me, thereafter you will dwell in me only, no doubt.
mayi : in me
eva : only
manaha : mind
aadhatsva : fix
mayi : in me
buddhim : intellect
niveshaya : place
nivasishyasi : you will dwell
mayi : in me
eva : only
ataha : this
oordhvam : after
na : no
sanshayaha : doubt
In this series of four shlokas, Shri Krishna prescribed four paths or yogas to attaining Ishvara, each one more easier than the previous one. This shloka describes the path of jnyaana yoga or the yoga of knowledge. Shri Krishna says that the seeker should fix both his intellect and mind in Ishvara constantly, without any interruption. When this happens, that attainment of Ishvara is guaranteed. There is no room for “sanshaya” or doubt of attaining Ishvara when one practices jnyaana yoga. But doing so is not easy.
As a new year approaches, many of us start making new year resolutions such as losing weight, giving up a bad habit, cleaning the house and so on. It is our buddhi or intellect that sets firm long-term goals, targets and resolutions. Ultimately all types of plans and resolutions stem from our desires to achieve something in this world. Now, Jnyaana yoga requires us to have just one resolution and nothing else: to merge with Ishvara. But as we have seen in the second chapter, our stock of desires influences our intellect to make innumerable resolutions. This multitude of resolutions makes jnyaana yoga difficult.
Furthermore, our condition is such that it is not just the intellect that has many resolutions. The mana, our faculty of mind, is fickle to begin with due to the distractions of the senses. Jnyaana yoga requires the fixing of both the intellect and the mind onto Ishvara. It is in rare instances that we can achieve intellectual and mental harmony, such as studying for an exam, where we know that the stakes are high. But even that happens for a few minutes or a few hours at most.
So clearly, jnyaaya yoga, the foremost type of yoga, is difficult for most of us, atleast at our current stage of spiritual evolution. Is there something easier? Shri Krishna answers next.
Sunday, December 16, 2012
Bhagavad Gita Verse 7, Chapter 12
teshaamaham samuddhartaa mrityusansaarasaagaraat |
bhavaami nachiraatpaartha mayyaaveshitachetasaam || 7 ||
For them, whose minds are fixed in me, I immediately become their uplifter from samsaara, the ocean of death, O Paartha.
teshaam : for them
aham : I
samuddhartaa : uplifter
mrityusansaarasaagaraat : the ocean of death samsaara
bhavaami : become
nachiraat : immediately
paartha : O Paartha
mayi : in me
aaveshita : fixed
chetasaam : mind
As a result of losing a wager, the eagle-winged Garuda and his mother Vinata were forced into enslavement by the Kadru, mother of serpents. Garuda promised to bring the nectar of immortality from heaven and give it to the serpents in exchange for his mother’s freedom. Once the nectar was delivered, Lord Indra took it back to heaven, but spilt a few drops on a kind of grass known as dharba. The serpents tried to lick the nectar on the grass, but spilt their tongue doing so. As a result, all serpents have forked tongues even to this day.
Let us now look into the symbolic meaning of this story from the Puraanaas. The world comprises of objects that are a two things at once: naamaroopa (name and form) and Ishvara. The Ishvara in us wants to contact the Ishvara in those objects, but we make the mistake of letting our senses rush after the name and form aspects of the objects. We are like the serpents that really want nectar, but chase the dharba grass and cut ourselves in the process. Chasing of objects in the belief that they will give us joy, and receiving sorrow instead of joy, this is samsaara. Repeatedly chasing objects ensures that the cycle of birth and death continues.
In the Indian tradition, samsaara is referred to as an ocean in which most people are stuck until their death, only to be reborn again. Shri Krishna says that those devotees who worship Ishvara with form and meet the qualifications listed in the previous shloka are saved from samsaara by Ishvara himself. Unlike most material endeavours that take a long time, this process is “nachiraat” or swift. The key condition is that we have to think of Ishvara as the ultimate goal and nothing else. This is “saguna upasaana”, worship of Ishvara with form, in a nutshell.
Now, Shri Krishna enumerates the types of yogas or practices through which we can attain Ishvara.
bhavaami nachiraatpaartha mayyaaveshitachetasaam || 7 ||
For them, whose minds are fixed in me, I immediately become their uplifter from samsaara, the ocean of death, O Paartha.
teshaam : for them
aham : I
samuddhartaa : uplifter
mrityusansaarasaagaraat : the ocean of death samsaara
bhavaami : become
nachiraat : immediately
paartha : O Paartha
mayi : in me
aaveshita : fixed
chetasaam : mind
As a result of losing a wager, the eagle-winged Garuda and his mother Vinata were forced into enslavement by the Kadru, mother of serpents. Garuda promised to bring the nectar of immortality from heaven and give it to the serpents in exchange for his mother’s freedom. Once the nectar was delivered, Lord Indra took it back to heaven, but spilt a few drops on a kind of grass known as dharba. The serpents tried to lick the nectar on the grass, but spilt their tongue doing so. As a result, all serpents have forked tongues even to this day.
Let us now look into the symbolic meaning of this story from the Puraanaas. The world comprises of objects that are a two things at once: naamaroopa (name and form) and Ishvara. The Ishvara in us wants to contact the Ishvara in those objects, but we make the mistake of letting our senses rush after the name and form aspects of the objects. We are like the serpents that really want nectar, but chase the dharba grass and cut ourselves in the process. Chasing of objects in the belief that they will give us joy, and receiving sorrow instead of joy, this is samsaara. Repeatedly chasing objects ensures that the cycle of birth and death continues.
In the Indian tradition, samsaara is referred to as an ocean in which most people are stuck until their death, only to be reborn again. Shri Krishna says that those devotees who worship Ishvara with form and meet the qualifications listed in the previous shloka are saved from samsaara by Ishvara himself. Unlike most material endeavours that take a long time, this process is “nachiraat” or swift. The key condition is that we have to think of Ishvara as the ultimate goal and nothing else. This is “saguna upasaana”, worship of Ishvara with form, in a nutshell.
Now, Shri Krishna enumerates the types of yogas or practices through which we can attain Ishvara.
Saturday, December 15, 2012
Bhagavad Gita Verse 6, Chapter 12
ye tu sarvaani karmaani mayi sanyasya matparaahaa |
ananyenaiva yogena maam dhyaayanta upaasate || 6 ||
But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship..
ye : those
tu : but
sarvaani : all
karmaani : actions
mayi : me
sanyasya : renounce
matparaahaa : intent upon me
ananyena : single-pointed
eva : only
yogena : through yoga
maam : me
dhyaayanta : meditating
upaasate : worship
Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.
First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.
When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.
ananyenaiva yogena maam dhyaayanta upaasate || 6 ||
But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship..
ye : those
tu : but
sarvaani : all
karmaani : actions
mayi : me
sanyasya : renounce
matparaahaa : intent upon me
ananyena : single-pointed
eva : only
yogena : through yoga
maam : me
dhyaayanta : meditating
upaasate : worship
Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.
First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.
When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.
Tuesday, December 11, 2012
Bhagavad Gita Verse 2, Chapter 12
Shree Bhagavaan uvaacha:
mayyaveshya mano ye maam nityayuktaa upaasate |
shraddhayaa parayopetaaste me yuktatamaa mataahaa || 2 ||
Shree Bhagavaan said:
Those who, fixing their mind in me, are constantly engaged in my worship, endowed with supreme faith, those are superior in yoga, in my opinion.
mayi : in me
aaveshya : fixing
manaha : mind
ye : those who
maam : my
nityayuktaa : constantly engaged
upaasate : worship
shraddhayaa : with faith
parayaa : supreme
upetaahaa : endowed
te : those
me : my
yuktatamaahaa : superior in yoga
mataahaa: opinion
Previously, Arjuna had asked Shri Krishna to select which type of devotees were better between those who worship Ishvara as the formless unmanifest, and those who worship him as an entity endowed with form. Shri Krishna begins by describing those devotees who worship Ishvara endowed with form. He says that such devotees are the most superior yogis because they are constantly engaged in worship of Ishvara, full of supreme faith.
Three qualities of a superior yoga are highlighted here. Firstly, we as devotees should be able to fix our mind on Ishvara, using all the instruction given in chapter six and other places as well. In the initial stages of meditation, keeping our mind on Ishvara even for ten minutes is quite an achievement. Secondly, we have to be “nitya yuktaa”, the ability to remain constantly engaged in worship, without letting the mind divert itself to other pursuits. Thirdly, we need to be endowed with supreme and unwavering faith.
Even though these qualities may seem easy to attain on the surface, they are not so. Shri Krishna chooses words that indicate that he is looking for the highest kind of concentration and faith. For example, he uses the word “aaveshya” to describe concentration, but what it really means is using our thoughts to enter, to penetrate into the object of concentration. This kind of concentration requires a highly purified mind, free from selfish likes and dislikes and from attachment to material concerns. Our degree of faith further reinforces the ability to remain focused on our object of concentration.
So then, what is Shri Krishna’s opinion on those devotees who worship Ishvara as the unmanifest? This comes next.
mayyaveshya mano ye maam nityayuktaa upaasate |
shraddhayaa parayopetaaste me yuktatamaa mataahaa || 2 ||
Shree Bhagavaan said:
Those who, fixing their mind in me, are constantly engaged in my worship, endowed with supreme faith, those are superior in yoga, in my opinion.
mayi : in me
aaveshya : fixing
manaha : mind
ye : those who
maam : my
nityayuktaa : constantly engaged
upaasate : worship
shraddhayaa : with faith
parayaa : supreme
upetaahaa : endowed
te : those
me : my
yuktatamaahaa : superior in yoga
mataahaa: opinion
Previously, Arjuna had asked Shri Krishna to select which type of devotees were better between those who worship Ishvara as the formless unmanifest, and those who worship him as an entity endowed with form. Shri Krishna begins by describing those devotees who worship Ishvara endowed with form. He says that such devotees are the most superior yogis because they are constantly engaged in worship of Ishvara, full of supreme faith.
Three qualities of a superior yoga are highlighted here. Firstly, we as devotees should be able to fix our mind on Ishvara, using all the instruction given in chapter six and other places as well. In the initial stages of meditation, keeping our mind on Ishvara even for ten minutes is quite an achievement. Secondly, we have to be “nitya yuktaa”, the ability to remain constantly engaged in worship, without letting the mind divert itself to other pursuits. Thirdly, we need to be endowed with supreme and unwavering faith.
Even though these qualities may seem easy to attain on the surface, they are not so. Shri Krishna chooses words that indicate that he is looking for the highest kind of concentration and faith. For example, he uses the word “aaveshya” to describe concentration, but what it really means is using our thoughts to enter, to penetrate into the object of concentration. This kind of concentration requires a highly purified mind, free from selfish likes and dislikes and from attachment to material concerns. Our degree of faith further reinforces the ability to remain focused on our object of concentration.
So then, what is Shri Krishna’s opinion on those devotees who worship Ishvara as the unmanifest? This comes next.
Friday, August 24, 2012
Bhagavad Gita Verse 29, Chapter 9
samoham sarvabhooteshu na me dveshyati na priyaha |
ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham || 29 ||
I am the same to all beings, I do not hate nor favour any one. But, those who worship me faithfully, they are in me and I am in them.
samaha : same
aham : I am
sarvabhooteshu : to all beings
na : no one
me : my
dveshyaha : hate
na : nor
priyaha : favour
ye : one who
bhajanti : worships
tu : but
maam : me
bhaktyaa : faithfully
mayi : in me
te : those
teshu : in them
cha : and
api : also
Following the argument so far, one may have a doubt that Ishvara is somewhat partial to his devotees since he offers them liberation, not to others. Shri Krishna addresses this doubt by saying that he is absolutely impartial and that he does not hate or favour anyone. The difference in the result obtained is entirely up to the effort and qualification of the seeker.
Consider a mother who has to feed two sons. One is a wrestler, and one is an invalid. She will give a lot of heavy food to the wrestler, and easy to digest food to the invalid. She cannot be accused of favouring the wrestler because she is giving food based on his efforts and his constitution. Or consider the sun who provides the same heat and light to everyone. If you build a solar power plant, you can generate electricity. If you don’t, you will not be able to do so.
Similarly, Ishvara is same and equal to everyone. In the Mahabharata, Shri Krishna gave Arjuna and Duryodhana. They could either use him or his powerful army for the war. Arjuna chose Shri Krishna and Duryodhana chose the army. It is the person who makes the right or wrong choice. We can either put a plug in the electrical socket or our finger. Electricity does not care, but the results will be different.
Now, if we truly devoted to our family for example, we do not see any barrier, difference, separation between our family and ourselves. Whatever do for them, it is as if we do it for us. Whatever they do for us, they do it as if they were doing it for themselves. Similarly, if we are truly devoted to Ishvara, we see him in us, and he sees us in him.
Here, the topic of sakaama and nishkaama is concluded (desire-oriented and desireless devotion). The topic of the glory of devotion is taken up next.
Footnotes
1. Earlier Shri Krishna had said that Ishvara is not in anyone. This contradiction is resolved if we consider that each statement is made based on one’s perspective. If we are a devotee, Ishvara is in us and we are in Ishvara. If we a materialistic, Ishvara is not in us.
ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham || 29 ||
I am the same to all beings, I do not hate nor favour any one. But, those who worship me faithfully, they are in me and I am in them.
samaha : same
aham : I am
sarvabhooteshu : to all beings
na : no one
me : my
dveshyaha : hate
na : nor
priyaha : favour
ye : one who
bhajanti : worships
tu : but
maam : me
bhaktyaa : faithfully
mayi : in me
te : those
teshu : in them
cha : and
api : also
Following the argument so far, one may have a doubt that Ishvara is somewhat partial to his devotees since he offers them liberation, not to others. Shri Krishna addresses this doubt by saying that he is absolutely impartial and that he does not hate or favour anyone. The difference in the result obtained is entirely up to the effort and qualification of the seeker.
Consider a mother who has to feed two sons. One is a wrestler, and one is an invalid. She will give a lot of heavy food to the wrestler, and easy to digest food to the invalid. She cannot be accused of favouring the wrestler because she is giving food based on his efforts and his constitution. Or consider the sun who provides the same heat and light to everyone. If you build a solar power plant, you can generate electricity. If you don’t, you will not be able to do so.
Similarly, Ishvara is same and equal to everyone. In the Mahabharata, Shri Krishna gave Arjuna and Duryodhana. They could either use him or his powerful army for the war. Arjuna chose Shri Krishna and Duryodhana chose the army. It is the person who makes the right or wrong choice. We can either put a plug in the electrical socket or our finger. Electricity does not care, but the results will be different.
Now, if we truly devoted to our family for example, we do not see any barrier, difference, separation between our family and ourselves. Whatever do for them, it is as if we do it for us. Whatever they do for us, they do it as if they were doing it for themselves. Similarly, if we are truly devoted to Ishvara, we see him in us, and he sees us in him.
Here, the topic of sakaama and nishkaama is concluded (desire-oriented and desireless devotion). The topic of the glory of devotion is taken up next.
Footnotes
1. Earlier Shri Krishna had said that Ishvara is not in anyone. This contradiction is resolved if we consider that each statement is made based on one’s perspective. If we are a devotee, Ishvara is in us and we are in Ishvara. If we a materialistic, Ishvara is not in us.
Wednesday, July 4, 2012
Bhagavad Gita Verse 7, Chapter 8
tasmaatsarveshu kaaleshu maamanusmara yudhya cha |
mayyarpitamanobuddhirmaamevaishyasyasamshayam || 7 ||
Therefore, remember me at all times and fight. One who offers his mind and intellect to me attains me only, without a doubt.
tasmaat : therefore
sarveshu : all
kaaleshu : times
maam : me
anusmara : remember
yudhya : fight
cha : and
mayi : to me
arpita : offer
manaha : mind
buddhihi : intellect
maam : me
eva : only
eshyasi : attains
asamshayam : without a doubt
Shri Krishna gives the ultimate teaching to all of mankind in this shloka. Since the thought at the time of death determines our fate after death, and the thought of death is an outcome of our lifelong thinking, Shri Krishna instructs us to remember Ishvara at all times and perform our duties.
Let us examine this instruction further. We are not asked to give up our duties, retire to a forest and constantly think of Ishvara there. Shri Krishna wants us to first remember Ishvara, and then perform duty consistent with our svadharma. The result of leading such a life is that we will attain Ishvara certainly. There is no doubt in this matter.
With this instruction, meditation takes on a whole new dimension. Typically, we confine meditation to something that we do for fifteen to thirty minutes, sitting in a solitary place as instructed in the sixth chapter. We now realize that those instructions were meant to prepare us for the kind of meditation that Shri Krishna wants us to pursue: 24/7 meditation of Ishvara.
How can this be possible? Our mind can only think of one thought at a time. So the way to meditate continuously is to somehow understand that everything we see, do and know is Ishvara.
Now we understand why Shri Krishna defined the terms brahma, karma, adhibhuta, adhideva, adhyaatma, adhiyagnya at the beginning of the chapter, because all those are nothing but Ishvara. If, while performing any action, we know that the actor, the action, the instrument, the process and the result - everything is Ishvara - we will never forget Ishvara.
Even if this kind of thinking is not possible for us in the beginning, we can emulate the mind of a mother who, regardless of what she is doing, always thinks about her child in the background. By practising meditation on our favourite deity we develop an attachment to it, so that we can recall it every time we feel distant from Ishvara.
So therefore, by practicing meditation constantly on Ishvara, we should strive to change our thinking such that our final thought will be nothing but Ishvara. This constant meditation upon Ishvara is called upaasanaa.
mayyarpitamanobuddhirmaamevaishyasyasamshayam || 7 ||
Therefore, remember me at all times and fight. One who offers his mind and intellect to me attains me only, without a doubt.
tasmaat : therefore
sarveshu : all
kaaleshu : times
maam : me
anusmara : remember
yudhya : fight
cha : and
mayi : to me
arpita : offer
manaha : mind
buddhihi : intellect
maam : me
eva : only
eshyasi : attains
asamshayam : without a doubt
Shri Krishna gives the ultimate teaching to all of mankind in this shloka. Since the thought at the time of death determines our fate after death, and the thought of death is an outcome of our lifelong thinking, Shri Krishna instructs us to remember Ishvara at all times and perform our duties.
Let us examine this instruction further. We are not asked to give up our duties, retire to a forest and constantly think of Ishvara there. Shri Krishna wants us to first remember Ishvara, and then perform duty consistent with our svadharma. The result of leading such a life is that we will attain Ishvara certainly. There is no doubt in this matter.
With this instruction, meditation takes on a whole new dimension. Typically, we confine meditation to something that we do for fifteen to thirty minutes, sitting in a solitary place as instructed in the sixth chapter. We now realize that those instructions were meant to prepare us for the kind of meditation that Shri Krishna wants us to pursue: 24/7 meditation of Ishvara.
How can this be possible? Our mind can only think of one thought at a time. So the way to meditate continuously is to somehow understand that everything we see, do and know is Ishvara.
Now we understand why Shri Krishna defined the terms brahma, karma, adhibhuta, adhideva, adhyaatma, adhiyagnya at the beginning of the chapter, because all those are nothing but Ishvara. If, while performing any action, we know that the actor, the action, the instrument, the process and the result - everything is Ishvara - we will never forget Ishvara.
Even if this kind of thinking is not possible for us in the beginning, we can emulate the mind of a mother who, regardless of what she is doing, always thinks about her child in the background. By practising meditation on our favourite deity we develop an attachment to it, so that we can recall it every time we feel distant from Ishvara.
So therefore, by practicing meditation constantly on Ishvara, we should strive to change our thinking such that our final thought will be nothing but Ishvara. This constant meditation upon Ishvara is called upaasanaa.
Sunday, June 3, 2012
Bhagavad Gita Verse 7, Chapter 7
mataha parataram naanyatkinchidasti dhananjaya |
mayi sarvamidam protam sootre maniganaa iva || 7 ||
Beyond me there is none other, not even a little. Like beads are pervaded by string, all this is in me.
mataha : my
parataram : beyond
na : no
anyat : none other
kinchit : even a little
asti : is
dhananjaya : O Dhananjaya
mayi : in me
sarvam : all
idam : this
protam : pervaded
sootre : on a string
maniganaaha : beads
iva : like
In this chapter, Shri Krishna urges us to see Ishvara as the ultimate cause of everything in this universe. To illustrate this point, he poetically portrayed Ishvara as the womb or the seed of everything, enabling us to develop the vision by which we can see Ishvara in everything. In this shloka, he makes us leap to a whole new level of vision by which we can not just see Ishvara in everything, but see everything in Ishvara.
Shri Krishna addresses Arjuna as the dhananjaya, the conquerer of wealth, and makes a bold statement. He says that other than Ishvara, there is nothing in this universe. This means Ishvara alone exists in the universe. Other than him, there is nothing else. Through a process that will be taken up in the next topic, we see this universe of names and forms instead of Ishvara.
The shloka provides a necklace as an illustration. This necklace comprises a string and a series of knots in the string, which appear as beads. So, if we were to view this necklace, we would register it as a string and beads. But our intellect would tell us that it is nothing but the string with some modifications in the form of beads.
Similarly, Shri Krishna says that Ishvara pervades the entire universe just like this string pervades the entire necklace. When we apply our intellect, the necklace and the beads disappear, as it were, and only the string remains. Each bead contains the string, but the string contains all the beads. In other words, the string is all-pervading. With the knowledge that Shri Krishna imparts in this chapter, we should strive for piercing through the world of names and forms and only seeing Ishvara.
Is there a practical advantage to viewing the world in this manner? If we can begin to develop this vision, then all our so-called problems with objects, people and situations will disappear, because we will realize that the ultimate cause of everything is Ishvara. If everything is Ishvara, there is no concept of any duality, including joy or sorrow. It is all Ishvara.
Shri Krishna understands that such a vision is hard to develop. Our vision is used to seeing the tangible and not the intangible. So in order to help us in this path, he gives us some pointers that will help us see his glories or vibhootis.
mayi sarvamidam protam sootre maniganaa iva || 7 ||
Beyond me there is none other, not even a little. Like beads are pervaded by string, all this is in me.
mataha : my
parataram : beyond
na : no
anyat : none other
kinchit : even a little
asti : is
dhananjaya : O Dhananjaya
mayi : in me
sarvam : all
idam : this
protam : pervaded
sootre : on a string
maniganaaha : beads
iva : like
In this chapter, Shri Krishna urges us to see Ishvara as the ultimate cause of everything in this universe. To illustrate this point, he poetically portrayed Ishvara as the womb or the seed of everything, enabling us to develop the vision by which we can see Ishvara in everything. In this shloka, he makes us leap to a whole new level of vision by which we can not just see Ishvara in everything, but see everything in Ishvara.
Shri Krishna addresses Arjuna as the dhananjaya, the conquerer of wealth, and makes a bold statement. He says that other than Ishvara, there is nothing in this universe. This means Ishvara alone exists in the universe. Other than him, there is nothing else. Through a process that will be taken up in the next topic, we see this universe of names and forms instead of Ishvara.
The shloka provides a necklace as an illustration. This necklace comprises a string and a series of knots in the string, which appear as beads. So, if we were to view this necklace, we would register it as a string and beads. But our intellect would tell us that it is nothing but the string with some modifications in the form of beads.
Similarly, Shri Krishna says that Ishvara pervades the entire universe just like this string pervades the entire necklace. When we apply our intellect, the necklace and the beads disappear, as it were, and only the string remains. Each bead contains the string, but the string contains all the beads. In other words, the string is all-pervading. With the knowledge that Shri Krishna imparts in this chapter, we should strive for piercing through the world of names and forms and only seeing Ishvara.
Is there a practical advantage to viewing the world in this manner? If we can begin to develop this vision, then all our so-called problems with objects, people and situations will disappear, because we will realize that the ultimate cause of everything is Ishvara. If everything is Ishvara, there is no concept of any duality, including joy or sorrow. It is all Ishvara.
Shri Krishna understands that such a vision is hard to develop. Our vision is used to seeing the tangible and not the intangible. So in order to help us in this path, he gives us some pointers that will help us see his glories or vibhootis.
Saturday, May 26, 2012
Bhagavad Gita Verse 1, Chapter 7
Shri Bhagavaan uvaacha:
mayyasaktamanaaha paartha yogam yunjanmadaashrayaha |
asamshayam samagram maam yathaa jnyaasyasi tachchrunu || 1 ||
Shri Bhagavaan said:
With mind attached to me, O Paartha, striving in yoga, taking refuge in me, without doubt, by which you will know me completely, listen to that.
mayi : to me
aasaktamanaaha : mind attached
paartha : O Paartha
yogam : yoga
yunjan : striving
madaashrayaha : taking refuge in me
asamshayam : without doubt
samagram : completely
maam : my
yathaa : by which
jnyaasyasi : knows
tat : that
shrunu : listen
Before we proceed to the seventh chapter, let’s recap what we have seen so far. Arjuna, overcome with sorrow in the battlefield, pleaded to Shri Krishna to give him proper guidance. Shri Krishna proceeded to give him the teaching of the eternal essence, which was the primary topic of the second chapter.
The first step in gaining this supreme knowledge is to purify the mind of selfish desires through karmayoga, which was the topic of the third and fourth chapters. As our desires slowly get purified, karmayoga morphs into karma sanyaasa, where our activities reduce to the bare minimum. The final step is the culmination of karmayoga into dhyaana yoga or meditation. In this manner, the first six chapters of the Gita focus on the individual and self effort.
We saw in the last chapter that Shri Krishna wanted us to meditate upon him as Ishvara. But for the most part, we do not know what Ishvara is, what is his role in the world, how do we access him and so on. Furthermore, if Ishvara truly represents the infinite eternal essence, how can the finite mind meditate on him? Chapters seven through twelve explain this technique. They reveal to us the nature of Ishvara as creator and controller of this universe. And just like we had to put forth effort to purify our mind in the prior six chapter, we need to apply a more demanding approach to understand Ishvara. It is the effort of surrender to Ishvara with bhakti or devotion.
Now, Shri Krishna introduces the seventh chapter with a powerful message. He says that he will reveal that by which we can come to know of Ishvara’s true nature completely and without any doubts. This will require us to develop attachment towards him, and to seek refuge in him.
Firstly, Shri Krishna wants us to understand his true nature “samagram” or completely, and without any doubts. For many of us, our image of Ishvara is based upon pictures we have seen in books or on television of Lord Narayana sleeping on the serpent, or of Shri Krishna playing in Vrindaavan. Shri Krishna says that there is nothing wrong with these images, but that is not the full story. He wants to reveal himself in such a manner to us that we will get a complete and comprehensive understanding of his real nature.
In the process of understanding Ishvara’s true nature, we will begin to develop a strong attachment towards him and become intent on him, indicated by the words “mai aasakta”. When we begin to develop an attachment to a higher ideal, the lower attachments to material things will automatically drop. There is no need for anything else as a source of joy when one develops an affinity for Ishvara.
Furthermore, we will seek his “aashraya”, which means support. Usually, when we are in distress, we take the support of our job, our wealth, our body, our friends and so on. But, none of these can guarantee their support. They could pull out any any minute, they are unreliable. As we begin to develop devotion towards Ishvara, we will realize that he is the only permanent support available. We will begin to rely on him solely, rather than on any other source of support.
So therefore, Shri Krishna asks Arjuna to pay attention to this message, as it is not going to be easy for everyone to develop such a connection to Ishvara. But this is the only way by which we can know Ishvara in his entirety. Shri Krishna speaks more about the nature of this knowledge in the next shloka.
mayyasaktamanaaha paartha yogam yunjanmadaashrayaha |
asamshayam samagram maam yathaa jnyaasyasi tachchrunu || 1 ||
Shri Bhagavaan said:
With mind attached to me, O Paartha, striving in yoga, taking refuge in me, without doubt, by which you will know me completely, listen to that.
mayi : to me
aasaktamanaaha : mind attached
paartha : O Paartha
yogam : yoga
yunjan : striving
madaashrayaha : taking refuge in me
asamshayam : without doubt
samagram : completely
maam : my
yathaa : by which
jnyaasyasi : knows
tat : that
shrunu : listen
Before we proceed to the seventh chapter, let’s recap what we have seen so far. Arjuna, overcome with sorrow in the battlefield, pleaded to Shri Krishna to give him proper guidance. Shri Krishna proceeded to give him the teaching of the eternal essence, which was the primary topic of the second chapter.
The first step in gaining this supreme knowledge is to purify the mind of selfish desires through karmayoga, which was the topic of the third and fourth chapters. As our desires slowly get purified, karmayoga morphs into karma sanyaasa, where our activities reduce to the bare minimum. The final step is the culmination of karmayoga into dhyaana yoga or meditation. In this manner, the first six chapters of the Gita focus on the individual and self effort.
We saw in the last chapter that Shri Krishna wanted us to meditate upon him as Ishvara. But for the most part, we do not know what Ishvara is, what is his role in the world, how do we access him and so on. Furthermore, if Ishvara truly represents the infinite eternal essence, how can the finite mind meditate on him? Chapters seven through twelve explain this technique. They reveal to us the nature of Ishvara as creator and controller of this universe. And just like we had to put forth effort to purify our mind in the prior six chapter, we need to apply a more demanding approach to understand Ishvara. It is the effort of surrender to Ishvara with bhakti or devotion.
Now, Shri Krishna introduces the seventh chapter with a powerful message. He says that he will reveal that by which we can come to know of Ishvara’s true nature completely and without any doubts. This will require us to develop attachment towards him, and to seek refuge in him.
Firstly, Shri Krishna wants us to understand his true nature “samagram” or completely, and without any doubts. For many of us, our image of Ishvara is based upon pictures we have seen in books or on television of Lord Narayana sleeping on the serpent, or of Shri Krishna playing in Vrindaavan. Shri Krishna says that there is nothing wrong with these images, but that is not the full story. He wants to reveal himself in such a manner to us that we will get a complete and comprehensive understanding of his real nature.
In the process of understanding Ishvara’s true nature, we will begin to develop a strong attachment towards him and become intent on him, indicated by the words “mai aasakta”. When we begin to develop an attachment to a higher ideal, the lower attachments to material things will automatically drop. There is no need for anything else as a source of joy when one develops an affinity for Ishvara.
Furthermore, we will seek his “aashraya”, which means support. Usually, when we are in distress, we take the support of our job, our wealth, our body, our friends and so on. But, none of these can guarantee their support. They could pull out any any minute, they are unreliable. As we begin to develop devotion towards Ishvara, we will realize that he is the only permanent support available. We will begin to rely on him solely, rather than on any other source of support.
So therefore, Shri Krishna asks Arjuna to pay attention to this message, as it is not going to be easy for everyone to develop such a connection to Ishvara. But this is the only way by which we can know Ishvara in his entirety. Shri Krishna speaks more about the nature of this knowledge in the next shloka.
Wednesday, May 2, 2012
Bhagavad Gita Verse 30, Chapter 6
yo maam pashyati sarvatra sarvam cha mayi pashyati |
tasyaaham na pranashyaami sa cha me naa pranashyati || 30 ||
One who sees me in all, and sees all in me, to him I am not lost, and he is not lost to me.
yaha : one who
maam : me
pashyati : sees
sarvatra : in all
sarvam : all
cha : and
mayi : in me
pashyati : sees
tasya : to him
aham : I
na : am not
pranashyaami : lost
saha : he
cha : and
me : me
naa : is not
pranashyati : lost
Shri Krishna now speaks to us directly as Ishvara. He says that the devotee who sees him in everything, and also sees everything in him, will have a permanent connection to him. In other words, Shri Krishna will never appear as distant or invisible to that devotee. It may seem a little confusing to hear this statement right after the previous shloka that said that one should see everything in the eternal essence. How does Ishvara fit into the picture?
Let us refer to our running example of the wave and the ocean. Imagine that a young child sees the ocean for the first time. Her intellect can only grasp visual, grosser objects. So her attention will immediately go towards the ocean, its colour, its size, the sounds it makes, the waves and so on. It will not be obvious to her that everything is water, because she has not reached that intellectual level yet.
Shri Krishna fully knows that most of us are children, even babies, on the spiritual journey. It will take a long time for our intellects to see the eternal essence everywhere. So until our perception stops operating on the level of names and forms, we have to find an easier way to see the eternal essence everywhere.
Therefore, Shri Krishna says that first, we should try to see everything in Ishvara and Ishvara in everything. Ishvara could be the form of Shri Krishna. It could be any other deity that we feel an affinity towards. It could also be our guru. No matter what form we choose, we should be able to view the form of Ishvara as the highest.
Now, most of us have the notion that Ishvara or God is a mysterious figure or force that is sitting far away in Kailash or Vaikuntha or somewhere us. But Shri Krishna, in the Gita, is telling us in this shloka that he is everywhere. It requires a radical shift in order to think this way. That is why in Indian culture, everything can become an object of worship, from a tree to a stone to a book, because Ishvara is present in everything. What is required is the understanding that comes through contemplation.
So therefore, if we truly begin to think that the whole world comprises Ishvara in our chosen form, there will never be a single moment where we are far from Ishvara.
tasyaaham na pranashyaami sa cha me naa pranashyati || 30 ||
One who sees me in all, and sees all in me, to him I am not lost, and he is not lost to me.
yaha : one who
maam : me
pashyati : sees
sarvatra : in all
sarvam : all
cha : and
mayi : in me
pashyati : sees
tasya : to him
aham : I
na : am not
pranashyaami : lost
saha : he
cha : and
me : me
naa : is not
pranashyati : lost
Shri Krishna now speaks to us directly as Ishvara. He says that the devotee who sees him in everything, and also sees everything in him, will have a permanent connection to him. In other words, Shri Krishna will never appear as distant or invisible to that devotee. It may seem a little confusing to hear this statement right after the previous shloka that said that one should see everything in the eternal essence. How does Ishvara fit into the picture?
Let us refer to our running example of the wave and the ocean. Imagine that a young child sees the ocean for the first time. Her intellect can only grasp visual, grosser objects. So her attention will immediately go towards the ocean, its colour, its size, the sounds it makes, the waves and so on. It will not be obvious to her that everything is water, because she has not reached that intellectual level yet.
Shri Krishna fully knows that most of us are children, even babies, on the spiritual journey. It will take a long time for our intellects to see the eternal essence everywhere. So until our perception stops operating on the level of names and forms, we have to find an easier way to see the eternal essence everywhere.
Therefore, Shri Krishna says that first, we should try to see everything in Ishvara and Ishvara in everything. Ishvara could be the form of Shri Krishna. It could be any other deity that we feel an affinity towards. It could also be our guru. No matter what form we choose, we should be able to view the form of Ishvara as the highest.
Now, most of us have the notion that Ishvara or God is a mysterious figure or force that is sitting far away in Kailash or Vaikuntha or somewhere us. But Shri Krishna, in the Gita, is telling us in this shloka that he is everywhere. It requires a radical shift in order to think this way. That is why in Indian culture, everything can become an object of worship, from a tree to a stone to a book, because Ishvara is present in everything. What is required is the understanding that comes through contemplation.
So therefore, if we truly begin to think that the whole world comprises Ishvara in our chosen form, there will never be a single moment where we are far from Ishvara.
Saturday, February 25, 2012
Bhagavad Gita Verse 35, Chapter 4
yajnyaatvaa na punarmohamevam yaasyasi paandava |
yena bhootaanyasheshena drakshasyaatmanyatho mayi || 35 ||
Having realized that knowledge, never again will you be subjected to delusion in this manner, O Paandava. By that (knowledge), you will view all beings completely in you, and likewise, in me.
yat : that
jnyaatvaa : having realized
na : not
punar : again
moham : delusion
evam : in this manner
yaasyasi : subjected
paandava : O Paandava
yena : by that
bhootaani : all beings
asheshena : completely
drakshasi : view
aatmani : in you
atho : and likewise
mayi : in me
Having explained the method of acquiring knowledge from a teacher, Shri Krishna praises this knowledge in the following shlokas. In this shloka, he provides a test by which we know whether we have truly gained this knowledge or not. He says that this knowledge totally transforms our vision. It gives us whole new way to view the world.
Imagine we are at a social gathering. We are introduced to a new person, someone whom we have never met before. At that point, we try to size up that person and are not quite sure how the conversation will go. But when we find out that both of us went to the same school for 8 years, we instantly connect with that person. The sense of separation between us and that person diminishes just a little.
Now, take this destruction of separation to its logical extreme where we see all things - plants, rocks, animals, humans - as a part of our own self. Everything is connected to each other. Furthermore, we realize that in essence, distinct entities such as plants and animals are not really distinct. There is only one Ishvaraa but appearing as many forms. This is the grand vision after having obtained this knowledge.
So therefore, having gained this knowledge, our moha or delusion with regards to who we are, what is our correct relationship with the world, what are our duties, what is good and bad - all these questions are answered with this vision of the world. After having this vision, our actions in the wold continue, but they do not accumulate any further karmaas because we are in tune with the world.
yena bhootaanyasheshena drakshasyaatmanyatho mayi || 35 ||
Having realized that knowledge, never again will you be subjected to delusion in this manner, O Paandava. By that (knowledge), you will view all beings completely in you, and likewise, in me.
yat : that
jnyaatvaa : having realized
na : not
punar : again
moham : delusion
evam : in this manner
yaasyasi : subjected
paandava : O Paandava
yena : by that
bhootaani : all beings
asheshena : completely
drakshasi : view
aatmani : in you
atho : and likewise
mayi : in me
Having explained the method of acquiring knowledge from a teacher, Shri Krishna praises this knowledge in the following shlokas. In this shloka, he provides a test by which we know whether we have truly gained this knowledge or not. He says that this knowledge totally transforms our vision. It gives us whole new way to view the world.
Imagine we are at a social gathering. We are introduced to a new person, someone whom we have never met before. At that point, we try to size up that person and are not quite sure how the conversation will go. But when we find out that both of us went to the same school for 8 years, we instantly connect with that person. The sense of separation between us and that person diminishes just a little.
Now, take this destruction of separation to its logical extreme where we see all things - plants, rocks, animals, humans - as a part of our own self. Everything is connected to each other. Furthermore, we realize that in essence, distinct entities such as plants and animals are not really distinct. There is only one Ishvaraa but appearing as many forms. This is the grand vision after having obtained this knowledge.
So therefore, having gained this knowledge, our moha or delusion with regards to who we are, what is our correct relationship with the world, what are our duties, what is good and bad - all these questions are answered with this vision of the world. After having this vision, our actions in the wold continue, but they do not accumulate any further karmaas because we are in tune with the world.
Saturday, January 7, 2012
Bhagavad Gita Verse 30, Chapter 3
mayi sarvaani karmaani sannyasyaadhyaatmachetasaa |
niraasheernirmamo bhootvaa yudhyasva vigatajvaraha || 30 ||
Dedicate all your actions to me, using your intellect. Without expectation or sense of my-ness, fight without mental distress.
mayi : to me
sarvaani : all
karmaani : actions
sannyasya : dedicate
adhyaatma-chetasaa : with intellect
niraasheeh : without expectation
nirmamah : without sense of I
bhootvaa : make
yudhyasva : fight
vigatajvaraha : without mental distress
Shri Krishna provides the essence of the entire chapter in this shloka, one of the most important shlokas in this chapter. It can be considered "karmayoga in a nutshell". In this shloka, he covers the following 3 topics:
1. What should be our attitude while performing actions?
2. What kinds of actions should we perform?
3. How do we make our actions more efficient?
First, he talks about the attitude that one should maintain while performing actions. He says that before, during and after the action, one should continuously dedicate the action to a higher ideal. It can be any higher ideal like our family, employer or nation, but we should consider it pure and divine, indicated by the word "me" in the shloka.
What is important here is never get out of tune with the higher ideal - it is like talking to a friend constantly on a handsfree telephone while performing all actions. We can use the ritual of a "pooja" to practice this act of dedication, but the key is to do it constantly, not just during the pooja. Furthermore, we will know whether the action was in service of a higher ideal or of our ego by the feeling we get once the action is complete. If we find that we have a deep sense of peace and contentment after the action was performed, it was in the service of a higher ideal.
Secondly, he asks us to use our intellect to guide us so that only correct actions, those that are our duties, are performed by us. Actions that are unethical or illegal should be discarded by the intellect. He urges us to strengthen and reinforce the intellect's power of discrimination, or viveka.
Finally, Shri Krishna gives us a formula to make actions extremely efficient. He explains that our mental energy and focus "leaks" out of our system through three sources: brooding over the past, becoming anxious about the future, and becoming overly excited in the present. How does this leakage happen?
"Aashaa" or harbouring expectations is akin to living in the future because it gives rise to anxiety. It is as if we are insulting the present moment. "Mamatva" or my-ness implies that we are giving undue importance to our past achievements. In other words, we are living in the past. No matter what happened in the past usually gives rise to sorrow if we brood over it. And "jvarah" or extreme excitement and agitation in the present has the effect of destabilizing our mind and intellect.
All of these three tendencies ultimately take attention away from the present moment, strengthen our ego and diminish our efficiency. So therefore, a true karmayogi always lives in the present moment and gives complete and undivided attention to the task at hand, no matter what kind of task it is. Shri Krishna urges us to give up expectation for the future ("niraasha"), anxiety over the past ("nirmamah") and overexcitement in the present ("vigatajvarah").
Footnotes
1. Eckhart Tolle has written an entire book on the topic of acting in the present moment called "The Power Of Now".
niraasheernirmamo bhootvaa yudhyasva vigatajvaraha || 30 ||
Dedicate all your actions to me, using your intellect. Without expectation or sense of my-ness, fight without mental distress.
mayi : to me
sarvaani : all
karmaani : actions
sannyasya : dedicate
adhyaatma-chetasaa : with intellect
niraasheeh : without expectation
nirmamah : without sense of I
bhootvaa : make
yudhyasva : fight
vigatajvaraha : without mental distress
Shri Krishna provides the essence of the entire chapter in this shloka, one of the most important shlokas in this chapter. It can be considered "karmayoga in a nutshell". In this shloka, he covers the following 3 topics:
1. What should be our attitude while performing actions?
2. What kinds of actions should we perform?
3. How do we make our actions more efficient?
First, he talks about the attitude that one should maintain while performing actions. He says that before, during and after the action, one should continuously dedicate the action to a higher ideal. It can be any higher ideal like our family, employer or nation, but we should consider it pure and divine, indicated by the word "me" in the shloka.
What is important here is never get out of tune with the higher ideal - it is like talking to a friend constantly on a handsfree telephone while performing all actions. We can use the ritual of a "pooja" to practice this act of dedication, but the key is to do it constantly, not just during the pooja. Furthermore, we will know whether the action was in service of a higher ideal or of our ego by the feeling we get once the action is complete. If we find that we have a deep sense of peace and contentment after the action was performed, it was in the service of a higher ideal.
Secondly, he asks us to use our intellect to guide us so that only correct actions, those that are our duties, are performed by us. Actions that are unethical or illegal should be discarded by the intellect. He urges us to strengthen and reinforce the intellect's power of discrimination, or viveka.
Finally, Shri Krishna gives us a formula to make actions extremely efficient. He explains that our mental energy and focus "leaks" out of our system through three sources: brooding over the past, becoming anxious about the future, and becoming overly excited in the present. How does this leakage happen?
"Aashaa" or harbouring expectations is akin to living in the future because it gives rise to anxiety. It is as if we are insulting the present moment. "Mamatva" or my-ness implies that we are giving undue importance to our past achievements. In other words, we are living in the past. No matter what happened in the past usually gives rise to sorrow if we brood over it. And "jvarah" or extreme excitement and agitation in the present has the effect of destabilizing our mind and intellect.
All of these three tendencies ultimately take attention away from the present moment, strengthen our ego and diminish our efficiency. So therefore, a true karmayogi always lives in the present moment and gives complete and undivided attention to the task at hand, no matter what kind of task it is. Shri Krishna urges us to give up expectation for the future ("niraasha"), anxiety over the past ("nirmamah") and overexcitement in the present ("vigatajvarah").
Footnotes
1. Eckhart Tolle has written an entire book on the topic of acting in the present moment called "The Power Of Now".
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