kacchidetachhrutam paartha tvayaikagrena chetasaa |
kacchidajnyaanasammohaha pranashtaste dhananjaya || 72 ||
Has this been heard by you, O Paartha, with a focused mind? Has your delusion of ignorance been destroyed, O Dhananjaya?
kacchit : has
etat : this
shrutam : been heard
paartha : O Paartha
tvaya : by you
ekagrena : focused
chetasaa : mind
kacchit : has
ajnyaanasammohaha : delusion of ignorance
pranashtaha : destroyed
te : your
dhananjaya : O Dhananjaya
The goal of the Upanishads, the portions of the Vedas that deal with the eternal essence, is to reveal the true nature of the self. All of us are living in ignorance of our true nature. This ignorance affects everyone, it is natural to all humans. Like someone who has multiple personality disorder needs treatment to understand who they really are, all of us need a qualified teacher who can impart the knowledge of the Upanishads to us so that we can regain the knowledge of our self.
Shri Krishna taught the Gita, which is also another Upanishad, so that Arjuna and other seekers in the future could annihilate their ignorance about their true nature as the self. He employed logic, reasoning, scriptural authority, emotion, psychology, every trick in the book to ensure that Arjuna could grasp the message of the Gita. Having done all that, he still wanted to give Arjuna the chance to ask any other doubts or questions with regards to the teaching. He also asked Arjuna whether he had listed with focus, or whether his mind was wandering.
Showing posts with label paartha. Show all posts
Showing posts with label paartha. Show all posts
Sunday, July 28, 2013
Saturday, June 22, 2013
Bhagavad Gita Verse 34, Chapter 18
yayaa tu dharmakaamaarthaandhrityaa dhaarayaterjuna |
prasangena phalaakaankshee dhritihi saa paartha raajasee || 34 ||
But, that fortitude by which one holds on to duty, sensual pleasure and wealth, O Arjuna, desiring reward as their occasion arises, that fortitude is raajasic, O Paartha.
yayaa : by which
tu : but
dharmakaamaarthaan : duty, sensual pleasure and wealth
dhrityaa : fortitude
dhaarayate : one holds on
arjuna : O Arjuna
prasangena : as the occasion arises
phalaakaankshee : desiring reward
dhritihi : fortitude
saa : that
paartha : O Paartha
raajasee : raajasic
Pursuit of duty, sensual pleasure, wealth and liberation, dharma, artha, kaama and moksha, are considered the four goals, the four purushaarthas, of a human life. Over time, the importance and even awareness of liberation as a goal was lost. Most of us pursue the first three goals only. Shri Krishna says that the fortitude or the will power that enables us to pursue these three goals is termed as raajasic dhriti, raajasic fortitude. It is termed raajasic because it is oriented around the attainment of the goal, and also, the personal reward that comes to us when that goal is accomplished.
On college campuses, we always know of a few people that spend the entire day in the canteen, and do not attend even a single class. But somehow, many of them study for a few days prior to their exams, just enough so that they pass their tests. Some of them get very good at playing the guitar so that they can impress others. Yet others are spending their time buying and selling shares online. In all these cases, they seem to have a will power that only works when there is an occasion for pwesonal reward that is in line with their world view, their raajasic jnyaanam. The will power, the fortitude does not work all the time, especially for anything selfless or altruistic.
Another way to look at fortitude is to assess the type of thoughts that our intellect holds on to, and the type of thoughts it rejects. In the prior example, all three types of students know that a lecture is going on daily. Such a thought will arise in their mind every day, like it arises for every other student in the campus. However, the intellect chooses not to act upon that thought, and conequently, no action follows from a discarded thought. Instead, thoughts about sensual pleasure and accumulation of wealth are held on to, and are acted upon. Everything happens at the level of the mind and the intellect, and that is why the mind is given so much importance in the Gita.
prasangena phalaakaankshee dhritihi saa paartha raajasee || 34 ||
But, that fortitude by which one holds on to duty, sensual pleasure and wealth, O Arjuna, desiring reward as their occasion arises, that fortitude is raajasic, O Paartha.
yayaa : by which
tu : but
dharmakaamaarthaan : duty, sensual pleasure and wealth
dhrityaa : fortitude
dhaarayate : one holds on
arjuna : O Arjuna
prasangena : as the occasion arises
phalaakaankshee : desiring reward
dhritihi : fortitude
saa : that
paartha : O Paartha
raajasee : raajasic
Pursuit of duty, sensual pleasure, wealth and liberation, dharma, artha, kaama and moksha, are considered the four goals, the four purushaarthas, of a human life. Over time, the importance and even awareness of liberation as a goal was lost. Most of us pursue the first three goals only. Shri Krishna says that the fortitude or the will power that enables us to pursue these three goals is termed as raajasic dhriti, raajasic fortitude. It is termed raajasic because it is oriented around the attainment of the goal, and also, the personal reward that comes to us when that goal is accomplished.
On college campuses, we always know of a few people that spend the entire day in the canteen, and do not attend even a single class. But somehow, many of them study for a few days prior to their exams, just enough so that they pass their tests. Some of them get very good at playing the guitar so that they can impress others. Yet others are spending their time buying and selling shares online. In all these cases, they seem to have a will power that only works when there is an occasion for pwesonal reward that is in line with their world view, their raajasic jnyaanam. The will power, the fortitude does not work all the time, especially for anything selfless or altruistic.
Another way to look at fortitude is to assess the type of thoughts that our intellect holds on to, and the type of thoughts it rejects. In the prior example, all three types of students know that a lecture is going on daily. Such a thought will arise in their mind every day, like it arises for every other student in the campus. However, the intellect chooses not to act upon that thought, and conequently, no action follows from a discarded thought. Instead, thoughts about sensual pleasure and accumulation of wealth are held on to, and are acted upon. Everything happens at the level of the mind and the intellect, and that is why the mind is given so much importance in the Gita.
Friday, June 21, 2013
Bhagavad Gita Verse 33, Chapter 18
dhrityaa yayaa dhaarayate manahapraanendriyakriyaahaa |
yogenaavyabhichaarinyaa dhritihi saa paartha saattvikee || 33 ||
That fortitude which is accomplished through yoga, which regulates the activities of the mind, life forces and that senses, such unwavering fortitude is saattvic.
dhrityaa : by fortitude
yayaa : by which
dhaarayate : regulates
manahapraanendriyakriyaahaa : activities of mind, life forces and senses
yogena : accomplished through yoga
avyabhichaarinyaa : unwavering
dhritihi : fortitude
saa : such
paartha : O Paartha
saattvikee : is saattvic
To recap, Shri Krishna classified several components of action into three categories: saattvic, raajasic and taamasic. First we looked at jnyaanam or knowledge, followed by karma or the action itself, the doer or kartaa, and buddhi or intellect. We also saw that jnyaanam gives us a target or a goal to act upon, and the intellect creates a plan to attain the goal. Now fortitude, another aspect of action, is examined in three shlokas, and is classified in the same manner as the other aspects of action.
Fortitude is an essential quality of the intellect which is useful in both material and spiritual endeavours. A seemingly simple action like going to the market to buy fruits requires a certain degree of fortitude. Some people will finish that task within no time. Some people will start heading to the market, but get distracted and go to a restaurant instead. Some other people may not want to get up from the bed, and in doing so, either procrastinate or forget the task entirely.
Shri Krishna says that the fortitude which is able to focus the mind on the task at hand, and also, is able to restrain the mind, energy and senses from straying away from the task, is saattvic. The task will be conducive to liberation, since it has been prompted by sattvic knowledge. The key quality of such fortitude is that it is avyabhichaarini, which means never wandering, never wavering, never flitting from one thing to another. Ultimately, we have to learn how to master our mind by mastering our thoughts.
Now, such immense fortitude can only be accomplished through yoga, which refers to the consistent, repeated practice of keeping our mind engaged in the self. Such strength can only be gained by daily studying of scriptures, daily worship of our deity, maintaining a good diet and so on. If we cannot even restrain our senses for dietary reasons, we will never be able to get to a state where the mind is constantly engaged in the self.
yogenaavyabhichaarinyaa dhritihi saa paartha saattvikee || 33 ||
That fortitude which is accomplished through yoga, which regulates the activities of the mind, life forces and that senses, such unwavering fortitude is saattvic.
dhrityaa : by fortitude
yayaa : by which
dhaarayate : regulates
manahapraanendriyakriyaahaa : activities of mind, life forces and senses
yogena : accomplished through yoga
avyabhichaarinyaa : unwavering
dhritihi : fortitude
saa : such
paartha : O Paartha
saattvikee : is saattvic
To recap, Shri Krishna classified several components of action into three categories: saattvic, raajasic and taamasic. First we looked at jnyaanam or knowledge, followed by karma or the action itself, the doer or kartaa, and buddhi or intellect. We also saw that jnyaanam gives us a target or a goal to act upon, and the intellect creates a plan to attain the goal. Now fortitude, another aspect of action, is examined in three shlokas, and is classified in the same manner as the other aspects of action.
Fortitude is an essential quality of the intellect which is useful in both material and spiritual endeavours. A seemingly simple action like going to the market to buy fruits requires a certain degree of fortitude. Some people will finish that task within no time. Some people will start heading to the market, but get distracted and go to a restaurant instead. Some other people may not want to get up from the bed, and in doing so, either procrastinate or forget the task entirely.
Shri Krishna says that the fortitude which is able to focus the mind on the task at hand, and also, is able to restrain the mind, energy and senses from straying away from the task, is saattvic. The task will be conducive to liberation, since it has been prompted by sattvic knowledge. The key quality of such fortitude is that it is avyabhichaarini, which means never wandering, never wavering, never flitting from one thing to another. Ultimately, we have to learn how to master our mind by mastering our thoughts.
Now, such immense fortitude can only be accomplished through yoga, which refers to the consistent, repeated practice of keeping our mind engaged in the self. Such strength can only be gained by daily studying of scriptures, daily worship of our deity, maintaining a good diet and so on. If we cannot even restrain our senses for dietary reasons, we will never be able to get to a state where the mind is constantly engaged in the self.
Thursday, June 20, 2013
Bhagavad Gita Verse 32, Chapter 18
adharmam dharmamiti yaa manyate tamasaavritaa |
sarvaarthaanvipareetaanshcha buddhihi saa paartha taamasee || 32 ||
That by which one understands adharma as dharma, and all things as completely contrary, that intellect is called taamasic.
adharmam : adharma
dharmam : dharma
iti : in this manner
yaa : that which
manyate : one understands
taamasaa : darkness
aavritaa : covered
sarvaarthaanvipareetaan : all things as completely contrary
cha : and
buddhihi : intellect
saa : that
paartha : O Paartha
taamasee : taamasic
Let's imagine that there is a house with three rooms, each having a 100 W light bulb. One room is cleaned and dusted daily, so the bulb light shines brightly. All objects in this room are seen crystal clear. The second room is cleaned once every month, so the light from the bulb is partially covered by dust. Some objects in the room are seen clearly, but some are fuzzy. The third room has not been cleaned for several years, so the bulb delivers hardly any light at all, since it has acquired a thick coating of dust and dirt on it. We can barely see any object in this room.
Similarly, our intellect, which is like a light bulb, gets covered by the dirt of selfish desires. A raajasic intellect is like the bulb in the second room, with partially obscured light. But the taamasic intellect is like the bulb in the third room. The level of selfish desires is so great that the intellect cannot shine through. Shri Krishna says that such a such a person behaves in a totally ignorant and illogical fashion, confusing what is right with what is wrong. Vipareeta, the word used to describe such an intellect, means topsy turvy, contrary, reverse.
Where did such a high degree of selfishness come from? It is nothing but a bundle of vaasanaas, impressions that have been gathered since birth, or even through several lifetimes. It starts with the taamasic jnyaanam, the knowledge or worldview, that presents one object, person or situation as the sole goal of attainment, to the exclusion of everything else. It says, "money is the sole aim of life, everything else is secondary". So the intellect responds : "let's rob someone to get this money", and in doing so, going against all logic, morality, ethics and civility. Each time such an action is committed, its strengthens the vaasanaa for stealing and harming people. Over time, a thick cloud of these harmful vaasanaas coat the intellect.
sarvaarthaanvipareetaanshcha buddhihi saa paartha taamasee || 32 ||
That by which one understands adharma as dharma, and all things as completely contrary, that intellect is called taamasic.
adharmam : adharma
dharmam : dharma
iti : in this manner
yaa : that which
manyate : one understands
taamasaa : darkness
aavritaa : covered
sarvaarthaanvipareetaan : all things as completely contrary
cha : and
buddhihi : intellect
saa : that
paartha : O Paartha
taamasee : taamasic
Let's imagine that there is a house with three rooms, each having a 100 W light bulb. One room is cleaned and dusted daily, so the bulb light shines brightly. All objects in this room are seen crystal clear. The second room is cleaned once every month, so the light from the bulb is partially covered by dust. Some objects in the room are seen clearly, but some are fuzzy. The third room has not been cleaned for several years, so the bulb delivers hardly any light at all, since it has acquired a thick coating of dust and dirt on it. We can barely see any object in this room.
Similarly, our intellect, which is like a light bulb, gets covered by the dirt of selfish desires. A raajasic intellect is like the bulb in the second room, with partially obscured light. But the taamasic intellect is like the bulb in the third room. The level of selfish desires is so great that the intellect cannot shine through. Shri Krishna says that such a such a person behaves in a totally ignorant and illogical fashion, confusing what is right with what is wrong. Vipareeta, the word used to describe such an intellect, means topsy turvy, contrary, reverse.
Where did such a high degree of selfishness come from? It is nothing but a bundle of vaasanaas, impressions that have been gathered since birth, or even through several lifetimes. It starts with the taamasic jnyaanam, the knowledge or worldview, that presents one object, person or situation as the sole goal of attainment, to the exclusion of everything else. It says, "money is the sole aim of life, everything else is secondary". So the intellect responds : "let's rob someone to get this money", and in doing so, going against all logic, morality, ethics and civility. Each time such an action is committed, its strengthens the vaasanaa for stealing and harming people. Over time, a thick cloud of these harmful vaasanaas coat the intellect.
Wednesday, June 19, 2013
Bhagavad Gita Verse 31, Chapter 18
yayaa dharmamadharmam cha kaaryam chaakaaryameva cha |
ayathaavatprajaanaati buddhihi saa paartha raajasee || 31 ||
That by which one improperly understands the difference between dharma and adharma, what should be done and what should not be done, O Paartha, that intellect is raajasic.
yayaa : by which
dharmam : dharma
adharmam : adharma
cha : and
kaaryam : what should be done
cha : and
akaaryam : what should not be done
eva : also
cha : and
ayathaavat : improperly
prajaanaati : one understands
buddhihi : intellect
saa : that
paartha : O Paartha
raajasee : raajasic
A soldier goes through weeks of bootcamp training. A chef takes decades to hone her craft. Surgeons are in their thirties before they perform their first official operation. A musician can take a lifetime, and still have room to grow. In all these cases, we see that it takes years to fully understand what and how to perform actions in one's career. Unless such knowledge is gained through a competent teacher, and years of one's life are put in, the quality of our work output will never reach perfection.
Shri Krishna says that the science of action, the karma yoga, needs to be studied with similar dedication and guidance. Unless we learn what is our dharma, what is our duty towards this world, we will be swimming in an ocean of ignorance. Are our actions ethical? Are they carried out for selfish ends or are they performed selflessly? Are they entangling us further in worldly affairs, or are they taking us closer to liberation? We need to understand karma yoga, the science of action, to clearly understand all this.
Therefore, one who has not received this knowledge will always be unclear about what is dharma and what is not. Consequently, they will always be confused whether to act or not. Confusion will creep in if we forget our dharma and get swayed by egoism and attachment. Arjuna's attachment to his family members, the Kauravas, triggered this confusion with regards to his duty as a warrior. Shri Krishna had to teach him the science of karma yoga to remove this confusion. So then, whenever our intellect gets confused about whether to act or not, we can assume that it is raajasic, tinged with selfishness.
ayathaavatprajaanaati buddhihi saa paartha raajasee || 31 ||
That by which one improperly understands the difference between dharma and adharma, what should be done and what should not be done, O Paartha, that intellect is raajasic.
yayaa : by which
dharmam : dharma
adharmam : adharma
cha : and
kaaryam : what should be done
cha : and
akaaryam : what should not be done
eva : also
cha : and
ayathaavat : improperly
prajaanaati : one understands
buddhihi : intellect
saa : that
paartha : O Paartha
raajasee : raajasic
A soldier goes through weeks of bootcamp training. A chef takes decades to hone her craft. Surgeons are in their thirties before they perform their first official operation. A musician can take a lifetime, and still have room to grow. In all these cases, we see that it takes years to fully understand what and how to perform actions in one's career. Unless such knowledge is gained through a competent teacher, and years of one's life are put in, the quality of our work output will never reach perfection.
Shri Krishna says that the science of action, the karma yoga, needs to be studied with similar dedication and guidance. Unless we learn what is our dharma, what is our duty towards this world, we will be swimming in an ocean of ignorance. Are our actions ethical? Are they carried out for selfish ends or are they performed selflessly? Are they entangling us further in worldly affairs, or are they taking us closer to liberation? We need to understand karma yoga, the science of action, to clearly understand all this.
Therefore, one who has not received this knowledge will always be unclear about what is dharma and what is not. Consequently, they will always be confused whether to act or not. Confusion will creep in if we forget our dharma and get swayed by egoism and attachment. Arjuna's attachment to his family members, the Kauravas, triggered this confusion with regards to his duty as a warrior. Shri Krishna had to teach him the science of karma yoga to remove this confusion. So then, whenever our intellect gets confused about whether to act or not, we can assume that it is raajasic, tinged with selfishness.
Tuesday, June 18, 2013
Bhagavad Gita Verse 30, Chapter 18
pravrittim cha nivrittim cha kaaryaakaarye bhayaabhaye |
bandham moksham cha yaa vetti buddhihi saa paartha saattvikee || 30 ||
That intellect which knows engagement and withdrawal, what is duty and what is not, fear and fearlessness, bondage and liberation, O Paartha, that is saattvic.
pravrittim : engagement
cha : and
nivrittim : withdrawal
cha : and
kaaryaakaarye : what is duty and what is not
bhayaabhaye : fear and fearlessness
bandham : bondage
moksham : liberation
cha : and
yaa : which
vetti : knows
buddhihi : intellect
saa : that
paartha : O Paartha
saattvikee : is saattvic
Our jnyaanam, our knowledge, gives us an object to pursue, person to approach, or situation to create. Now it is upto our buddhi, our intellect, to decide the course of action. Typically, for any objectve, we need to decide whether or not we want pursue the objective, and if we do, how should we go about doing it. Shri Krishna says that a saattvic intellect, a saattvic buddhi is one that is clear on those two factors. In fact, Shri Krishna breaks the two factors down into four assessments: assessing one's stage in life and one's svadharma first, then whether an action is one's duty or not, then whether to be fearful or not, and lastly, whether to continue to act or not.
As we will see in a later topic in this chapter, the varna aashrama system, the system of aptitude and stage of life, helps us determine whether we should act at all, and if so, which actions should we perform and which we should not. A student should focus on studying, not in creating a family. A soldier should focus on protecting his country, not making money by selling his country out. The varna aashrama system helps address the first two assessments: engagement and withdrawal, and what is our duty and what is not. For example, if we get a new business proposal, we should assess whether we have the aptitude to execute it, but also, whether we are in the right stage of life. It is no use starting a new business when we are in our late sixties.
Once the varna aashrama system has approved the performance of an action, we need to test whether the action is motivated by personal reward, or whether it is motivated by selfless service. If we have fear in our mind while performing an action, chances are that a trace of egoism has crept into it. We may be doing the action out of the need for praise and honour. But if our mind is fearless, we can assume that our action is motivated out of selflessness. Lastly, as we perform one action after another, we should always examine whether these actions are taking us closer to liberation, or are further entrenching us in the material world. An intellect that guides us in such a manner is termed saattvic.
bandham moksham cha yaa vetti buddhihi saa paartha saattvikee || 30 ||
That intellect which knows engagement and withdrawal, what is duty and what is not, fear and fearlessness, bondage and liberation, O Paartha, that is saattvic.
pravrittim : engagement
cha : and
nivrittim : withdrawal
cha : and
kaaryaakaarye : what is duty and what is not
bhayaabhaye : fear and fearlessness
bandham : bondage
moksham : liberation
cha : and
yaa : which
vetti : knows
buddhihi : intellect
saa : that
paartha : O Paartha
saattvikee : is saattvic
Our jnyaanam, our knowledge, gives us an object to pursue, person to approach, or situation to create. Now it is upto our buddhi, our intellect, to decide the course of action. Typically, for any objectve, we need to decide whether or not we want pursue the objective, and if we do, how should we go about doing it. Shri Krishna says that a saattvic intellect, a saattvic buddhi is one that is clear on those two factors. In fact, Shri Krishna breaks the two factors down into four assessments: assessing one's stage in life and one's svadharma first, then whether an action is one's duty or not, then whether to be fearful or not, and lastly, whether to continue to act or not.
As we will see in a later topic in this chapter, the varna aashrama system, the system of aptitude and stage of life, helps us determine whether we should act at all, and if so, which actions should we perform and which we should not. A student should focus on studying, not in creating a family. A soldier should focus on protecting his country, not making money by selling his country out. The varna aashrama system helps address the first two assessments: engagement and withdrawal, and what is our duty and what is not. For example, if we get a new business proposal, we should assess whether we have the aptitude to execute it, but also, whether we are in the right stage of life. It is no use starting a new business when we are in our late sixties.
Once the varna aashrama system has approved the performance of an action, we need to test whether the action is motivated by personal reward, or whether it is motivated by selfless service. If we have fear in our mind while performing an action, chances are that a trace of egoism has crept into it. We may be doing the action out of the need for praise and honour. But if our mind is fearless, we can assume that our action is motivated out of selflessness. Lastly, as we perform one action after another, we should always examine whether these actions are taking us closer to liberation, or are further entrenching us in the material world. An intellect that guides us in such a manner is termed saattvic.
Saturday, May 25, 2013
Bhagavad Gita Verse 6, Chapter 18
etaanyapi tu karmaani sangam tyaktvaa phalaani cha |
kartavyaaneeti me paartha nishchintam matamuttamam || 6 ||
But, even those actions should be performed, giving up attachment and rewards. This, O Paartha, is my definite and foremost conclusion.
etaani : those
api : even
tu : but
karmaani : actions
sangam : attachment
tyaktvaa : giving up
phalaani : rewards
cha : and
kartavyaani : should be performed
iti : this
me : my
paartha : O Paartha
nishchintam : definite
matam : conclusion
uttamam : foremost
Shri Krishna says that the only way to convert selfish actions into selfless actions is to give up attachment to the action and to the rewards of the action. Consider an architect who spends months creating the plans for a building. If the architect designs the building keeping the bonus payment in mind, he is performing the action with an attitude of selfishness. If the architect designs the building with the sole motive of creating the best possible living space for people, he is performing the action with an attitude of selflessness.
Let us be clear about one thing. There is nothing wrong in the architect expecting a fair payment for the rendering of his services. But he does not keep a monetary expectation every second of his time while designing his buildings. He does it out of a sense of duty. His svadharma, which means his aptitude, his training and his passion, is to be an architect. Regardless of how his day goes, he derives joy in the performance of his svadharma, his duty to the world, as an architect.
In addition to giving up attachment to the reward of action, Shri Krishna also advises us to give up attachment to the action itself. Here, we have to keep two things in mind. First, it is not guaranteed that every action of ours will be successful, since there are external factors that may intervene. Second, even if we insist that an action should be performed in a certain way, there could be other ways that could sometimes work better. Insisting that every action ends successfully, and that every action has to be done our way, are the two ways in which we get attached to action. Giving up these attachments, along with the attachment to reward, is the only way that we bring the purifying effect of karma yoga into every action we perform. This is Shri Krishna’s foremost conclusion on karma yoga.
kartavyaaneeti me paartha nishchintam matamuttamam || 6 ||
But, even those actions should be performed, giving up attachment and rewards. This, O Paartha, is my definite and foremost conclusion.
etaani : those
api : even
tu : but
karmaani : actions
sangam : attachment
tyaktvaa : giving up
phalaani : rewards
cha : and
kartavyaani : should be performed
iti : this
me : my
paartha : O Paartha
nishchintam : definite
matam : conclusion
uttamam : foremost
Shri Krishna says that the only way to convert selfish actions into selfless actions is to give up attachment to the action and to the rewards of the action. Consider an architect who spends months creating the plans for a building. If the architect designs the building keeping the bonus payment in mind, he is performing the action with an attitude of selfishness. If the architect designs the building with the sole motive of creating the best possible living space for people, he is performing the action with an attitude of selflessness.
Let us be clear about one thing. There is nothing wrong in the architect expecting a fair payment for the rendering of his services. But he does not keep a monetary expectation every second of his time while designing his buildings. He does it out of a sense of duty. His svadharma, which means his aptitude, his training and his passion, is to be an architect. Regardless of how his day goes, he derives joy in the performance of his svadharma, his duty to the world, as an architect.
In addition to giving up attachment to the reward of action, Shri Krishna also advises us to give up attachment to the action itself. Here, we have to keep two things in mind. First, it is not guaranteed that every action of ours will be successful, since there are external factors that may intervene. Second, even if we insist that an action should be performed in a certain way, there could be other ways that could sometimes work better. Insisting that every action ends successfully, and that every action has to be done our way, are the two ways in which we get attached to action. Giving up these attachments, along with the attachment to reward, is the only way that we bring the purifying effect of karma yoga into every action we perform. This is Shri Krishna’s foremost conclusion on karma yoga.
Saturday, May 18, 2013
Bhagavad Gita Verse 28, Chapter 17
ashraddhaya hutam dattam tapastaptam kritam cha yat |
asaditityuchyate paartha na cha tatpretya no iha || 28 ||
Whatever is sacrificed, donated or done, and whatever penance is performed, without faith, it is called asat, O Paartha. It is neither here nor after death.
ashraddhaya : without faith
hutam : sacrificed
dattam : donated
tapaha : penance
taptam : performed
kritam : done
cha : and
yat : whatever
asat : asat
iti : in this manner
uchyate : is called
paartha : O Paartha
na : neither
cha : and
tat : that
pretya : after death
no : nor
iha : here
In the previous shloka, Shri Krishna asserted that any action performed with the steadfastness in Ishvara, with constant memory and faith in Ishvara, automatically becomes a saattvic action. Furthermore, with the application of the purifier Om Tat Sat, it becomes a means towards liberation. Here, such kind of action is compared with an action that is performed without any faith or steadfastness whatsoever. Action performed without any faith is called as asat, which literally means non reality or devoid of reality.
In our daily life, we can immediately tell the difference between one who puts their heart and soul into their actions, and one who is just going through the motions. We ourselves have instances where we love an action so much that we put everything in it, we get lost in it, and some other actions where we are acting like mechanical machines, like robots. Shri Krishna says that any action, any sacrifice, penance or charity performed without faith, without our soul in it, becomes a worthless action. Forget liberation, it will not even yield a result here, on this earth.
With this shloka, Shri Krishna concludes the seventeenth chapter on the three types of faith. He says that there are three types of devotees based on the texture of their faith, and are categorized as saattvic, raajasic and taamasic. In order to make ourselves fit for liberation, we should cultivate saatvic faith and eliminate the other two types of faith. This will happen only by consuming saattvic food and performing saattvic sacrifices, charity and penance. To ensure that our saatvic actions are free of errors and defects, we should use the purifier Om Tat Sat while performing the actions.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade shraddhatrayovibhaagayogo naama saptadashodhyaayaha || 15 ||
asaditityuchyate paartha na cha tatpretya no iha || 28 ||
Whatever is sacrificed, donated or done, and whatever penance is performed, without faith, it is called asat, O Paartha. It is neither here nor after death.
ashraddhaya : without faith
hutam : sacrificed
dattam : donated
tapaha : penance
taptam : performed
kritam : done
cha : and
yat : whatever
asat : asat
iti : in this manner
uchyate : is called
paartha : O Paartha
na : neither
cha : and
tat : that
pretya : after death
no : nor
iha : here
In the previous shloka, Shri Krishna asserted that any action performed with the steadfastness in Ishvara, with constant memory and faith in Ishvara, automatically becomes a saattvic action. Furthermore, with the application of the purifier Om Tat Sat, it becomes a means towards liberation. Here, such kind of action is compared with an action that is performed without any faith or steadfastness whatsoever. Action performed without any faith is called as asat, which literally means non reality or devoid of reality.
In our daily life, we can immediately tell the difference between one who puts their heart and soul into their actions, and one who is just going through the motions. We ourselves have instances where we love an action so much that we put everything in it, we get lost in it, and some other actions where we are acting like mechanical machines, like robots. Shri Krishna says that any action, any sacrifice, penance or charity performed without faith, without our soul in it, becomes a worthless action. Forget liberation, it will not even yield a result here, on this earth.
With this shloka, Shri Krishna concludes the seventeenth chapter on the three types of faith. He says that there are three types of devotees based on the texture of their faith, and are categorized as saattvic, raajasic and taamasic. In order to make ourselves fit for liberation, we should cultivate saatvic faith and eliminate the other two types of faith. This will happen only by consuming saattvic food and performing saattvic sacrifices, charity and penance. To ensure that our saatvic actions are free of errors and defects, we should use the purifier Om Tat Sat while performing the actions.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade shraddhatrayovibhaagayogo naama saptadashodhyaayaha || 15 ||
Thursday, May 16, 2013
Bhagavad Gita Verse 26, Chapter 17
sadbhaave saadhubhaave cha sadityetatprayujyate |
prashashte karmaani tathaa sacchabdaha paartha yujyate || 26 ||
The word Sat is used in the sense of existence and goodness, and also, O Paartha, the word Sat is added in the sense of an auspicious act.
sadbhaave : Sat as existence
saadhubhaave : Sat as goodness
cha : and
sat : Sat
iti : in this manner
etat : this
prayujyate : used
prashashte : auspicious
karmaani : act
tathaa : also
sat : Sat
shabdaha : word
paartha : O Paartha
yujyate : added
The utterance of Om is used to focus our attention on the action, and the utterance of Tat is used to dedicate the actions and their reward to Ishvara. Even if we do all this, there could be a defect in the way the action is performed. We may have not followed some guidelines, or some external entity may have caused some problem which we may be unaware of. For most of us who are not well versed in the scriptures, is there an easy solution to this problem?
Shri Krishna says that the chanting of the word Sat during the performance of a saattvic action has the effect of removing all the errors and defects of that action. This is why words such as satkarma (good actions) and sadaachaar (good conduct) use sat as a synonym for good. But just purifying an action is not enough. The emotions, the feelings behind the action are equally important. Chanting of the word Sat has the effect of purifying our emotions as well. Words such as sadbhaava (good emotion) and sadguna (good values) illustrate this point.
The real meaning of the word Sat, however,is existence. It is a pointer to brahman, the eternal essence, the one reality. "Naabhaavo vidyate sataha" found in the second chapter of the Gita denotes that Sat, the eternal essence, always exists. It is always complete, without any duality. Therefore, the ultimate goal of uttering Sat is to mentally remove any notions of duality, mentally remove all the upaadhis or limitations, and merge oneself into the one reality, the one eternal essence.
prashashte karmaani tathaa sacchabdaha paartha yujyate || 26 ||
The word Sat is used in the sense of existence and goodness, and also, O Paartha, the word Sat is added in the sense of an auspicious act.
sadbhaave : Sat as existence
saadhubhaave : Sat as goodness
cha : and
sat : Sat
iti : in this manner
etat : this
prayujyate : used
prashashte : auspicious
karmaani : act
tathaa : also
sat : Sat
shabdaha : word
paartha : O Paartha
yujyate : added
The utterance of Om is used to focus our attention on the action, and the utterance of Tat is used to dedicate the actions and their reward to Ishvara. Even if we do all this, there could be a defect in the way the action is performed. We may have not followed some guidelines, or some external entity may have caused some problem which we may be unaware of. For most of us who are not well versed in the scriptures, is there an easy solution to this problem?
Shri Krishna says that the chanting of the word Sat during the performance of a saattvic action has the effect of removing all the errors and defects of that action. This is why words such as satkarma (good actions) and sadaachaar (good conduct) use sat as a synonym for good. But just purifying an action is not enough. The emotions, the feelings behind the action are equally important. Chanting of the word Sat has the effect of purifying our emotions as well. Words such as sadbhaava (good emotion) and sadguna (good values) illustrate this point.
The real meaning of the word Sat, however,is existence. It is a pointer to brahman, the eternal essence, the one reality. "Naabhaavo vidyate sataha" found in the second chapter of the Gita denotes that Sat, the eternal essence, always exists. It is always complete, without any duality. Therefore, the ultimate goal of uttering Sat is to mentally remove any notions of duality, mentally remove all the upaadhis or limitations, and merge oneself into the one reality, the one eternal essence.
Monday, April 1, 2013
Bhagavad Gita Verse 6, Chapter 16
dvau bhootasargau lokesmindaiva aasura eva cha |
daivo vishtarashaha prokta aasuram paartha me shrunu || 6 ||
In this world, two types of beings have been created, the divine and the devilish. The divine has been described elaborately. The devilish, O Paartha, listen from me now.
dvau : two
bhootasargau : beings have been created
loke : in world
asmin : this
daivaha : divine
aasuraha : devilish
eva : also
cha : and
daivaha : divine
vishtarashaha : elaborately
proktaha : described
aasuram : devilish
paartha : O Paartha
me : from me
shrunu : listen now
Although Shri Krishna had reassured Arjuna in the previous shloka, he knew that all individuals had a mix of divine and devilish qualities in them, including Arjuna. It was not either or. The devilish qualities within Arjuna had erupted at the start of the war in the first chapter, so there was certainly room for improvement. Knowing this, Shri Krishna proceeded to describe the devilish qualities in detail in this chapter.
From our perspective, we are always struggling between progressing on the spiritual journey versus conforming to the prevalent way of life - materialism. While there is nothing inherently wrong with enjoying whatever life has to offer, society urges us sometimes to get carried away with the pursuit of materialism, without pointing out the downside of doing so. It is instructive to see how little has changed between the materialistic worldview of Shri Krishna’s time and the present day.
So, from the next shloka to the end of this chapter, Shri Krishna paints a detailed picture of the materialistic world view that many of us have taken for granted. He describes the way they think and feel, their attitude towards people and objects, and the consequences of their materialistic viewpoint.
daivo vishtarashaha prokta aasuram paartha me shrunu || 6 ||
In this world, two types of beings have been created, the divine and the devilish. The divine has been described elaborately. The devilish, O Paartha, listen from me now.
dvau : two
bhootasargau : beings have been created
loke : in world
asmin : this
daivaha : divine
aasuraha : devilish
eva : also
cha : and
daivaha : divine
vishtarashaha : elaborately
proktaha : described
aasuram : devilish
paartha : O Paartha
me : from me
shrunu : listen now
Although Shri Krishna had reassured Arjuna in the previous shloka, he knew that all individuals had a mix of divine and devilish qualities in them, including Arjuna. It was not either or. The devilish qualities within Arjuna had erupted at the start of the war in the first chapter, so there was certainly room for improvement. Knowing this, Shri Krishna proceeded to describe the devilish qualities in detail in this chapter.
From our perspective, we are always struggling between progressing on the spiritual journey versus conforming to the prevalent way of life - materialism. While there is nothing inherently wrong with enjoying whatever life has to offer, society urges us sometimes to get carried away with the pursuit of materialism, without pointing out the downside of doing so. It is instructive to see how little has changed between the materialistic worldview of Shri Krishna’s time and the present day.
So, from the next shloka to the end of this chapter, Shri Krishna paints a detailed picture of the materialistic world view that many of us have taken for granted. He describes the way they think and feel, their attitude towards people and objects, and the consequences of their materialistic viewpoint.
Saturday, March 30, 2013
Bhagavad Gita Verse 4, Chapter 16
dambho darpobhimaanashcha krodhaha paarushyameva cha |
ajnyaanam chaabhijaatasya paartha sampadamaasureem || 4 ||
Ostentation, arrogance, exaggerated self worth, and anger, insolence and also ignorance, these are found in one who has obtained devilish qualities, O Paartha.
dambhaha : ostentation
darpaha : arrogance
abhimaanaha : exaggerated self worth
cha : and
krodhaha : anger
paarushyam : insolence
eva : also
cha : and
ajnyaanam : ignorance
cha : and
abhijaatasya : one who has obtained
paartha : O Paartha
sampadam : qualities
aasureem : devilish
Having supplied a long list of divine qualities, Shri Krishna begins listing the aasuri sampatti, the devilish or diabolical qualities. Asuras are portrayed as fearsome demons with long teeth and horns in comic books and TV shows. But the word asura means one who places sense enjoyment as his highest goals. Any ordinary looking human being can be an asura, if he constantly dwells in sense pleasures.
Projecting an image of ourselves to be larger, to be different than what we really are dambaha. There are people who portray themselves to be smarter, wiser and accomplished than they really are. Or, there are others who cover up their misdeeds by portraying themselves as god fearing and so on. Broadly speaking, such people try to change what they have through cover-up rather than work hard and perform actions that will give them better results.
Darpa refers to arrogance and pride over our possessions, and the subsequent putting down of others who may not have what we have. These people not only hurt others by their insults, they hurt themselves as well. Instead of weakening their notions of me and mine, which become obstacles to spiritual growth, such people strengthen them. Krodha refers to anger. Specifically, it is the thought that gives a kind of satisfaction after having yelled at someone who has wronged us, instead of the thought that wants to solve a concern, or to help that other person.
Next, Shri Krishna mentions paarushyam, which means insolence or harshness, as a diabolical quality. Harshness can occur at the body and speech level. Elbowing our way to the front of a crowded line is harshness at the body level. Using bitter and taunting language is harshness at the speech level. Pointing out someone’s faults in front of everyone is harshness at the speech level.
The primary devilish quality is that of ajnyaanam or ignorance. From a day to day standpoint, not knowing which action is right versus which action is to be avoided, this is ignorance. Chasing momentary pleasures in the material world without regards to actions and consequences constitutes ignorances. From an absolute standpoint, it is the ignorance of our true nature as existence, awareness and joy that is the fundamental devilish quality.
ajnyaanam chaabhijaatasya paartha sampadamaasureem || 4 ||
Ostentation, arrogance, exaggerated self worth, and anger, insolence and also ignorance, these are found in one who has obtained devilish qualities, O Paartha.
dambhaha : ostentation
darpaha : arrogance
abhimaanaha : exaggerated self worth
cha : and
krodhaha : anger
paarushyam : insolence
eva : also
cha : and
ajnyaanam : ignorance
cha : and
abhijaatasya : one who has obtained
paartha : O Paartha
sampadam : qualities
aasureem : devilish
Having supplied a long list of divine qualities, Shri Krishna begins listing the aasuri sampatti, the devilish or diabolical qualities. Asuras are portrayed as fearsome demons with long teeth and horns in comic books and TV shows. But the word asura means one who places sense enjoyment as his highest goals. Any ordinary looking human being can be an asura, if he constantly dwells in sense pleasures.
Projecting an image of ourselves to be larger, to be different than what we really are dambaha. There are people who portray themselves to be smarter, wiser and accomplished than they really are. Or, there are others who cover up their misdeeds by portraying themselves as god fearing and so on. Broadly speaking, such people try to change what they have through cover-up rather than work hard and perform actions that will give them better results.
Darpa refers to arrogance and pride over our possessions, and the subsequent putting down of others who may not have what we have. These people not only hurt others by their insults, they hurt themselves as well. Instead of weakening their notions of me and mine, which become obstacles to spiritual growth, such people strengthen them. Krodha refers to anger. Specifically, it is the thought that gives a kind of satisfaction after having yelled at someone who has wronged us, instead of the thought that wants to solve a concern, or to help that other person.
Next, Shri Krishna mentions paarushyam, which means insolence or harshness, as a diabolical quality. Harshness can occur at the body and speech level. Elbowing our way to the front of a crowded line is harshness at the body level. Using bitter and taunting language is harshness at the speech level. Pointing out someone’s faults in front of everyone is harshness at the speech level.
The primary devilish quality is that of ajnyaanam or ignorance. From a day to day standpoint, not knowing which action is right versus which action is to be avoided, this is ignorance. Chasing momentary pleasures in the material world without regards to actions and consequences constitutes ignorances. From an absolute standpoint, it is the ignorance of our true nature as existence, awareness and joy that is the fundamental devilish quality.
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.
Friday, October 19, 2012
Bhagavad Gita Verse 5, Chapter 11
Shree Bhagavaan uvaacha:
pashya me paartha roopaani shatashotha sahastrashaha |
naanaavidhaani divyaani naanaavarnaakriteeni cha || 5 ||
Shree Bhagavaan said:
Behold, O Paartha, my hundreds and thousands of divine forms, of myriad kinds, and of various colours and shapes.
pashya : behold
me : my
paartha : O Paartha
roopaani : forms
shatashotha : hundreds
sahastrashaha : thousands
naanavidhaani : myriad kinds
divyaani : divine
naana : various
varna : colours
akriteeni : shapes
cha : and
In response to Arjuna’s request, Shri Krishna immediately agreed to show Ishvara’s divine form. This entire chapter, written in a poetic style, elaborately describes this form and Arjuna’s reaction to it. It is said that the chanting of this chapter is one of the highest forms of meditation possible.
To get things started, Shri Krishna “turned on” the “screen” upon which this divine form could be shown to Arjuna. He began by revealing the amount of diversity in the sheer number of colours, shapes and forms that he was about to show to Arjuna. The literal words used are “hundreds” and “thousands”, but in essence they mean infinite and innumerable.
While demonstrating the features of the latest LCD TV, the salesman will try his best to show as many channels he possibly can so that the customer is convinced about the capabilities of the TV such as number of pixels, colours and so on. Or if it is a sari shop, the salesperson will try to show innumerable varieties of the very same red colour so that the customer is confident about the range and variety in that shop’s inventory.
Shri Krishna, however, was not concerned only with lining up the diversity of forms that he was ready to show. He also wanted to highlight that there was one thing common among that infinite diversity - Ishvara himself. He indicated this by saying “pashya me roopani” - behold my forms, not behold all these forms.
pashya me paartha roopaani shatashotha sahastrashaha |
naanaavidhaani divyaani naanaavarnaakriteeni cha || 5 ||
Shree Bhagavaan said:
Behold, O Paartha, my hundreds and thousands of divine forms, of myriad kinds, and of various colours and shapes.
pashya : behold
me : my
paartha : O Paartha
roopaani : forms
shatashotha : hundreds
sahastrashaha : thousands
naanavidhaani : myriad kinds
divyaani : divine
naana : various
varna : colours
akriteeni : shapes
cha : and
In response to Arjuna’s request, Shri Krishna immediately agreed to show Ishvara’s divine form. This entire chapter, written in a poetic style, elaborately describes this form and Arjuna’s reaction to it. It is said that the chanting of this chapter is one of the highest forms of meditation possible.
To get things started, Shri Krishna “turned on” the “screen” upon which this divine form could be shown to Arjuna. He began by revealing the amount of diversity in the sheer number of colours, shapes and forms that he was about to show to Arjuna. The literal words used are “hundreds” and “thousands”, but in essence they mean infinite and innumerable.
While demonstrating the features of the latest LCD TV, the salesman will try his best to show as many channels he possibly can so that the customer is convinced about the capabilities of the TV such as number of pixels, colours and so on. Or if it is a sari shop, the salesperson will try to show innumerable varieties of the very same red colour so that the customer is confident about the range and variety in that shop’s inventory.
Shri Krishna, however, was not concerned only with lining up the diversity of forms that he was ready to show. He also wanted to highlight that there was one thing common among that infinite diversity - Ishvara himself. He indicated this by saying “pashya me roopani” - behold my forms, not behold all these forms.
Monday, September 24, 2012
Bhagavad Gita Verse 24, Chapter 10
purodhasaam cha mukhyam maam viddhi paartha brihaspatim |
senaaneenaamaham skandaha sarasaamasmi saagaraha || 24 ||
Among the spiritual teachers, know me as Brihaspati the foremost, O Paartha. Among the military commanders I am Skanda, and among water bodies I am the ocean.
purodhasaam : among the spiritual teachers
cha : and
mukhyam : foremost
maam : me
viddhi : know
paartha : O Paartha
brihaspatim : Brihaspati
senaaneenaam : among the military commanders
aham : I am
skandaha : Skanda
sarasaam : among water bodies
asmi : I am
saagaraha : the ocean
Further enumerating Ishvara’s expressions, Shri Krishna says that Ishvara is expressed as Brihaspati, who is the foremost among the spiritual teachers and the priests of the deities. Brihaspati is described in the Puraanaas as the “purodha” or guru of Indra, who is the king of all the deities. He was the son of Sage Angiras, one of the seven original rishis or Sapta-Rishis. His counterpart in the world of the demons or Asuras was Sage Shukrachaarya.
Next, Shri Krishna says that Isvara is expressed through Skanda, the most powerful army commander in the world. Skanda, also known as Kaartikeya, is the son of Lord Shiva. He is described as having six faces and twelve arms. When the army of the deities began the war to kill the asura named Taraka, a celestial voice proclaimed that victory could be possible only if Skanda was made army commander.
The earth is filled with several water bodies, ranging from tiny rain puddles to lakes that are visible from outer space. But the most expansive body of water is the ocean. Some estimates suggest that there is 1260 million trillion litres of water on planet earth. On average, the ocean is around 1 kilometer deep and can go to 11 kilometers in some places. The ocean sustains life on this earth and is home to thousands of species. This vast and awe-inspiring ocean is one of the most powerful expressions of Ishvara.
With this in mind, we should be able to see Ishvara in our teachers, in military prowess used for just means, and when we drink water.
senaaneenaamaham skandaha sarasaamasmi saagaraha || 24 ||
Among the spiritual teachers, know me as Brihaspati the foremost, O Paartha. Among the military commanders I am Skanda, and among water bodies I am the ocean.
purodhasaam : among the spiritual teachers
cha : and
mukhyam : foremost
maam : me
viddhi : know
paartha : O Paartha
brihaspatim : Brihaspati
senaaneenaam : among the military commanders
aham : I am
skandaha : Skanda
sarasaam : among water bodies
asmi : I am
saagaraha : the ocean
Further enumerating Ishvara’s expressions, Shri Krishna says that Ishvara is expressed as Brihaspati, who is the foremost among the spiritual teachers and the priests of the deities. Brihaspati is described in the Puraanaas as the “purodha” or guru of Indra, who is the king of all the deities. He was the son of Sage Angiras, one of the seven original rishis or Sapta-Rishis. His counterpart in the world of the demons or Asuras was Sage Shukrachaarya.
Next, Shri Krishna says that Isvara is expressed through Skanda, the most powerful army commander in the world. Skanda, also known as Kaartikeya, is the son of Lord Shiva. He is described as having six faces and twelve arms. When the army of the deities began the war to kill the asura named Taraka, a celestial voice proclaimed that victory could be possible only if Skanda was made army commander.
The earth is filled with several water bodies, ranging from tiny rain puddles to lakes that are visible from outer space. But the most expansive body of water is the ocean. Some estimates suggest that there is 1260 million trillion litres of water on planet earth. On average, the ocean is around 1 kilometer deep and can go to 11 kilometers in some places. The ocean sustains life on this earth and is home to thousands of species. This vast and awe-inspiring ocean is one of the most powerful expressions of Ishvara.
With this in mind, we should be able to see Ishvara in our teachers, in military prowess used for just means, and when we drink water.
Monday, August 27, 2012
Bhagavad Gita Verse 32, Chapter 9
maam hi paartha vyapaashritya yepi syuhu paapayonayaha |
striyo vaishyaastathaa shoodraastepi yaanti paraam gatim || 32 ||
Surely, O Paartha, even those who are born of sinful origin - women, traders, and also labourers, they attain the supreme state by taking refuge in me.
maam : me
hi : surely
paartha : O Paartha
vyapaashritya : taking refuge
ye : those
api : even
syuhu : who are
paapayonayaha : born of sinful origin
striyaha : women
vaishyaahaa : traders
tathaa : and also
shoodraaha : labourers
te : they
yaanti : attain
paraam : supreme
gatim : state
This is another shloka that has the potential to be misinterpreted if it is quoted out of context. Shri Krishna says that women, traders and labourers are born out of “paapa yoni” which literally means “sinful wombs”. He says that women, traders and labourers are also equally qualified to become liberated through the path of devotion. So to properly understand the meaning, let us look at the historical context and the symbolism that underpins this shloka.
As we have seen so far, the Gita attempts to remove misconceptions about spirituality that were prevalent when it came out. One prevalent misconception that was present throughout history was that only the brahmin and the kshatriya communities were solely qualified for liberation. Any other community was termed as “sinful”. Therefore, Shri Krishna vehemently refutes this misconception using the language that was prevalent at that time.
Now let’s look at the symbolism by focusing on the attributes of the communities mentioned, not by focusing on their birth-given caste or gender. A “sinful origin” or “sinful womb” per this shloka symbolically refers to a low level of sattva guna, and a high level of rajas and tamas which causes such attachment to worldly matters.
How does that manifest in people? The quality of being too attached to children and family is termed as “women” in this shloka. Similarly a “trader” is too attached to money and commerce, and a “labourer” is too attached to the fruits of his own efforts. Unlike other types of spiritual practice that require a high level of detachment, bhakti or devotion does not require such a qualification. Therefore, Shri Krishna praises the path of devotion because anyone who has such deep attachments to worldly matters can attain liberation through devotion.
So, when even those with a material attachments can attain liberation through devotion, how do people with a high level of detachment fare? This is covered next.
striyo vaishyaastathaa shoodraastepi yaanti paraam gatim || 32 ||
Surely, O Paartha, even those who are born of sinful origin - women, traders, and also labourers, they attain the supreme state by taking refuge in me.
maam : me
hi : surely
paartha : O Paartha
vyapaashritya : taking refuge
ye : those
api : even
syuhu : who are
paapayonayaha : born of sinful origin
striyaha : women
vaishyaahaa : traders
tathaa : and also
shoodraaha : labourers
te : they
yaanti : attain
paraam : supreme
gatim : state
This is another shloka that has the potential to be misinterpreted if it is quoted out of context. Shri Krishna says that women, traders and labourers are born out of “paapa yoni” which literally means “sinful wombs”. He says that women, traders and labourers are also equally qualified to become liberated through the path of devotion. So to properly understand the meaning, let us look at the historical context and the symbolism that underpins this shloka.
As we have seen so far, the Gita attempts to remove misconceptions about spirituality that were prevalent when it came out. One prevalent misconception that was present throughout history was that only the brahmin and the kshatriya communities were solely qualified for liberation. Any other community was termed as “sinful”. Therefore, Shri Krishna vehemently refutes this misconception using the language that was prevalent at that time.
Now let’s look at the symbolism by focusing on the attributes of the communities mentioned, not by focusing on their birth-given caste or gender. A “sinful origin” or “sinful womb” per this shloka symbolically refers to a low level of sattva guna, and a high level of rajas and tamas which causes such attachment to worldly matters.
How does that manifest in people? The quality of being too attached to children and family is termed as “women” in this shloka. Similarly a “trader” is too attached to money and commerce, and a “labourer” is too attached to the fruits of his own efforts. Unlike other types of spiritual practice that require a high level of detachment, bhakti or devotion does not require such a qualification. Therefore, Shri Krishna praises the path of devotion because anyone who has such deep attachments to worldly matters can attain liberation through devotion.
So, when even those with a material attachments can attain liberation through devotion, how do people with a high level of detachment fare? This is covered next.
Wednesday, August 8, 2012
Bhagavad Gita Verse 13, Chapter 9
mahaatmaanastu maam paartha daiveem prakritimaashritaahaa |
bhajantyananyamanaso jnyaatvaa bhootaadimavyayam || 13 ||
But, noble individuals take refuge in my divine nature, O Paartha. Knowing me as the imperishable source of all beings, they worship me single-mindedly.
mahaatmaanahah : noble individuals
tu : but
maam : my
paartha : O Paartha
daiveem : divine
prakritim : nature
aashritaahaa : take refuge
bhajanti : worship
ananyamanasaha : single-minded
jnyaatvaa : having known
bhootaadim : source of all beings
avyayam : imperishable
Shri Krishna now begins to describe those individuals who have understood the true, divine nature of Ishvara. These “mahaatmaas” or noble individuals treat Ishvara as their one and only one refuge, and worship him with unwavering devotion. With a view to instruct us in the ways of such noble individuals, Shri Krishna devotes the next few shlokas to this topic.
The word “aashritaha” or refuge is key to understanding this shloka. What does this word mean? It is how we answer the question “when I am in trouble, what do I turn to?”. Most of us have various sources of refuge. For some, it is their ancestral inheritance. For some, it is their academic qualifications. For some, it is their family. Whenever we are in trouble, we pursue those avenues for comfort and security.
However, the mahaatmaas or noble individuals do not look to any of these sources for refuge. They have understood one simple fact: anything that can change over time is under the control of Prakriti. Prakriti, the realm of name and form, is every changing and can never be relied upon for support all the time. We ourselves would have encountered several instances where money or family did not help someone in their time of need. The noble individuals know that there is only one true refuge that is universal and unchanging: it is Ishvara.
Knowing this, what do the noble individuals do? They are “ananya manasaha”, they are singularly devoted to Ishvara. Even though they may be tempted by Prakriti’s play and dazzle of name and form, they know that ultimately every source of joy that it gives, turns into sorrow eventually. Furthermore, their devotion for Ishvara is not for the attainment for anything else. It is solely for the attainment of Ishvara.
Unlike these noble individuals, most of us still rush into Prakriti for joy, comfort, security and support. But Prakriti teaches us a lesson over our lifetime when we repeatedly seek joy which turns into sorrow. How do the noble individuals remain focused in Ishvara while living in the world of Prakriti? We shall see next.
bhajantyananyamanaso jnyaatvaa bhootaadimavyayam || 13 ||
But, noble individuals take refuge in my divine nature, O Paartha. Knowing me as the imperishable source of all beings, they worship me single-mindedly.
mahaatmaanahah : noble individuals
tu : but
maam : my
paartha : O Paartha
daiveem : divine
prakritim : nature
aashritaahaa : take refuge
bhajanti : worship
ananyamanasaha : single-minded
jnyaatvaa : having known
bhootaadim : source of all beings
avyayam : imperishable
Shri Krishna now begins to describe those individuals who have understood the true, divine nature of Ishvara. These “mahaatmaas” or noble individuals treat Ishvara as their one and only one refuge, and worship him with unwavering devotion. With a view to instruct us in the ways of such noble individuals, Shri Krishna devotes the next few shlokas to this topic.
The word “aashritaha” or refuge is key to understanding this shloka. What does this word mean? It is how we answer the question “when I am in trouble, what do I turn to?”. Most of us have various sources of refuge. For some, it is their ancestral inheritance. For some, it is their academic qualifications. For some, it is their family. Whenever we are in trouble, we pursue those avenues for comfort and security.
However, the mahaatmaas or noble individuals do not look to any of these sources for refuge. They have understood one simple fact: anything that can change over time is under the control of Prakriti. Prakriti, the realm of name and form, is every changing and can never be relied upon for support all the time. We ourselves would have encountered several instances where money or family did not help someone in their time of need. The noble individuals know that there is only one true refuge that is universal and unchanging: it is Ishvara.
Knowing this, what do the noble individuals do? They are “ananya manasaha”, they are singularly devoted to Ishvara. Even though they may be tempted by Prakriti’s play and dazzle of name and form, they know that ultimately every source of joy that it gives, turns into sorrow eventually. Furthermore, their devotion for Ishvara is not for the attainment for anything else. It is solely for the attainment of Ishvara.
Unlike these noble individuals, most of us still rush into Prakriti for joy, comfort, security and support. But Prakriti teaches us a lesson over our lifetime when we repeatedly seek joy which turns into sorrow. How do the noble individuals remain focused in Ishvara while living in the world of Prakriti? We shall see next.
Tuesday, July 24, 2012
Bhagavad Gita Verse 27, Chapter 8
naite srutee paartha jaananyogee muhyati kashchana |
tasmaatsarveshu kaaleshu yogayukto bhavaarjuna || 27 ||
Knowing both these paths, any yogi is not deluded, O Paartha. Therefore, remain engaged in yoga at all times, O Arjuna.
na : not
ete : both
srutee : paths
paartha : O Paartha
jaanan : knower
yogee : yogi
muhyati : deluded
kashchana : any
tasmaat : therefore
sarveshu : at all
kaaleshu : times
yogayuktaha : engaged in yoga
bhava : remain
arjuna : O Arjuna
Shri Krishna starts to conclude the topic of the jeeva’s journey after death. He says that those who have knowledge of the fate of the jeeva after death is not deluded or misinformed. With this knowledge, we can change his behavior on earth in order to qualify for the right path after our death.
Of the two paths mentioned in this chapter, there was one that led to liberation. Shri Krishna advises us to follow the path of selfless action combined with single pointed devotion, in other words, karma yoga and bhakti yoga. This is indicated by the phrase “remain engaged in yoga” in this shloka.
All of this knowledge has already been explained to us. Karma yoga was the theme of the first six chapters, and bhakti yoga is the theme of chapters six through twelve. We have a choice. We can either read those chapters with an intellectual bent, or we can actually put the teachings to practice in our lives by remaining engaged in yoga “at all times”. The choice is up to us.
Shri Krishna summarizes and concludes this chapter in the next shloka.
tasmaatsarveshu kaaleshu yogayukto bhavaarjuna || 27 ||
Knowing both these paths, any yogi is not deluded, O Paartha. Therefore, remain engaged in yoga at all times, O Arjuna.
na : not
ete : both
srutee : paths
paartha : O Paartha
jaanan : knower
yogee : yogi
muhyati : deluded
kashchana : any
tasmaat : therefore
sarveshu : at all
kaaleshu : times
yogayuktaha : engaged in yoga
bhava : remain
arjuna : O Arjuna
Shri Krishna starts to conclude the topic of the jeeva’s journey after death. He says that those who have knowledge of the fate of the jeeva after death is not deluded or misinformed. With this knowledge, we can change his behavior on earth in order to qualify for the right path after our death.
Of the two paths mentioned in this chapter, there was one that led to liberation. Shri Krishna advises us to follow the path of selfless action combined with single pointed devotion, in other words, karma yoga and bhakti yoga. This is indicated by the phrase “remain engaged in yoga” in this shloka.
All of this knowledge has already been explained to us. Karma yoga was the theme of the first six chapters, and bhakti yoga is the theme of chapters six through twelve. We have a choice. We can either read those chapters with an intellectual bent, or we can actually put the teachings to practice in our lives by remaining engaged in yoga “at all times”. The choice is up to us.
Shri Krishna summarizes and concludes this chapter in the next shloka.
Thursday, July 19, 2012
Bhagavad Gita Verse 22, Chapter 8
purushaha sa paraha paartha bhaktyaa labhyastvananyayaa |
yasyaantahasthaani bhootaani yena sarvamidam tatam || 22 ||
That supreme person, in whom all beings are included, by whom all this is pervaded, O Paartha, is obtained through single-pointed devotion.
purushaha : person
saha : that
paraha : supreme
paartha : O Paartha
bhaktyaa : with devotion
labhyaha : obtained
ananyayaa : single pointed
yasya : in whom
antahasthaani : are included
bhootaani : all beings
yena : by whom
sarvam : all
idam : this
tatam : pervaded
With this shloka, Shri Krishna summarizes the topic of liberation. The detail around the creation and dissolution of the universe was meant to highlight the notion that only through liberation can we rise above that endless cycle. Shri Krishna gives us the means for liberation as well as the attributes of the goal which is Ishvara.
Shri Krishna says that liberation is obtained through single-pointed devotion to Ishvara. Single-pointed devotion was covered in chapter six. However, here it is meant to include not just devotion but also karma yoga. If the karma yoga aspect is missing, our vaasanaas or latent desires will remain unfulfilled, pulling us back into the cycle of rebirth so that they will be fulfilled.
Now, what is Ishvara’s connection to creation and dissolution? Ultimately, Ishvara is the cause of all creation. But he is not someone who stands outside his creation. The classic example referenced in this context is that of the potter and the pot. The potter creates the pot out of clay, but remains outside the pot, distinct from the pot. Ishvara is not like that. He is like the ocean that creates waves. The waves are pervaded by the ocean and are also included in the ocean. So is the case with Ishvara. Therefore, Ishvara is everywhere (beyond space) and ever present (beyond time).
Having conclude the topic of liberation, Shri Krishna begins the last topic of this chapter in the next shloka. He describes the two paths that seekers have to travel through after they pass away.
yasyaantahasthaani bhootaani yena sarvamidam tatam || 22 ||
That supreme person, in whom all beings are included, by whom all this is pervaded, O Paartha, is obtained through single-pointed devotion.
purushaha : person
saha : that
paraha : supreme
paartha : O Paartha
bhaktyaa : with devotion
labhyaha : obtained
ananyayaa : single pointed
yasya : in whom
antahasthaani : are included
bhootaani : all beings
yena : by whom
sarvam : all
idam : this
tatam : pervaded
With this shloka, Shri Krishna summarizes the topic of liberation. The detail around the creation and dissolution of the universe was meant to highlight the notion that only through liberation can we rise above that endless cycle. Shri Krishna gives us the means for liberation as well as the attributes of the goal which is Ishvara.
Shri Krishna says that liberation is obtained through single-pointed devotion to Ishvara. Single-pointed devotion was covered in chapter six. However, here it is meant to include not just devotion but also karma yoga. If the karma yoga aspect is missing, our vaasanaas or latent desires will remain unfulfilled, pulling us back into the cycle of rebirth so that they will be fulfilled.
Now, what is Ishvara’s connection to creation and dissolution? Ultimately, Ishvara is the cause of all creation. But he is not someone who stands outside his creation. The classic example referenced in this context is that of the potter and the pot. The potter creates the pot out of clay, but remains outside the pot, distinct from the pot. Ishvara is not like that. He is like the ocean that creates waves. The waves are pervaded by the ocean and are also included in the ocean. So is the case with Ishvara. Therefore, Ishvara is everywhere (beyond space) and ever present (beyond time).
Having conclude the topic of liberation, Shri Krishna begins the last topic of this chapter in the next shloka. He describes the two paths that seekers have to travel through after they pass away.
Monday, July 16, 2012
Bhagavad Gita Verse 19, Chapter 8
bhootagraamaha sa evaayam bhootvaa bhootvaa praleeyate |
raatryaagamevashaha paartha prabhavatyaharaagame || 19 ||
That (same) collection of beings, which was created repeatedly, helplessly dissolves during the night, O Paartha, and is (again) created during the day.
bhootagraamaha : community of beings
saha : that
eva : only
ayam : this
bhootvaa : having been created repeatedly
praleeyate : dissolves
raatryaagame : during the night
avashaha : helplessly
paartha : O Paartha
prabhavati : created
aharaagame : during the day
Previously, we learned about the process of cosmic creation, where all the living and non-living beings in the universe become manifest at the beginning of the day of Brahma. Now, Shri Krishna elaborates on the dissolution aspect. He says that all those beings go into an unmanifest or “frozen” state during the night of Lord Brahma. The very same beings become manifest or “un-frozen” again, when the day of Lord Brahma begins.
As we saw earlier, nothing is ever created or destroyed. The very same set of beings becomes manifest and unmanifest. The total number of “beings” in the universe remains the same. Those who die are “born” into a different form. Forms change but the total amount of universal “stuff” remains the same. It is said that there are 8.4 million species, which are nothing but forms. The movie ends, the reel is rewound, and it begins all over again, on and on, without any end in sight.
Now, here is one word in this shloka that deserves further attention. It is “avashaha” which means helplessly. Shri Krishna says that all beings, even if they are plants, animals, minerals or humans are helplessly stuck in this wheel of birth and rebirth, otherwise known as the wheel of samsaara. If they do not actively pursue a spiritual path, whatever that path may be, they will never come out of this cycle.
Most of us get frustrated if we get stuck in an elevator for more than a few minutes. Imagine how frustrated we should get if we find out that we are stuck somewhere for an infinite amount of time. So how exactly do we escape from this situation? We shall see in the next shloka.
raatryaagamevashaha paartha prabhavatyaharaagame || 19 ||
That (same) collection of beings, which was created repeatedly, helplessly dissolves during the night, O Paartha, and is (again) created during the day.
bhootagraamaha : community of beings
saha : that
eva : only
ayam : this
bhootvaa : having been created repeatedly
praleeyate : dissolves
raatryaagame : during the night
avashaha : helplessly
paartha : O Paartha
prabhavati : created
aharaagame : during the day
Previously, we learned about the process of cosmic creation, where all the living and non-living beings in the universe become manifest at the beginning of the day of Brahma. Now, Shri Krishna elaborates on the dissolution aspect. He says that all those beings go into an unmanifest or “frozen” state during the night of Lord Brahma. The very same beings become manifest or “un-frozen” again, when the day of Lord Brahma begins.
As we saw earlier, nothing is ever created or destroyed. The very same set of beings becomes manifest and unmanifest. The total number of “beings” in the universe remains the same. Those who die are “born” into a different form. Forms change but the total amount of universal “stuff” remains the same. It is said that there are 8.4 million species, which are nothing but forms. The movie ends, the reel is rewound, and it begins all over again, on and on, without any end in sight.
Now, here is one word in this shloka that deserves further attention. It is “avashaha” which means helplessly. Shri Krishna says that all beings, even if they are plants, animals, minerals or humans are helplessly stuck in this wheel of birth and rebirth, otherwise known as the wheel of samsaara. If they do not actively pursue a spiritual path, whatever that path may be, they will never come out of this cycle.
Most of us get frustrated if we get stuck in an elevator for more than a few minutes. Imagine how frustrated we should get if we find out that we are stuck somewhere for an infinite amount of time. So how exactly do we escape from this situation? We shall see in the next shloka.
Wednesday, July 11, 2012
Bhagavad Gita Verse 14, Chapter 8
ananyachetaahaa satatam yo maam smarati nityashaha |
tasyaaham sulabhaha paartha nityayuktasya yoginaha || 14 ||
One who thinks of me with a focused mind, without interruption, I become effortlessly available to that yogi that is constantly engaged (in me).
ananyachetaahaa : focused mind
satatam : always
yaha : one who
maam : me
smarati : remembers
nityashaha : without interruption
tasya : he
aham : I
sulabhaha : effortless
paartha : O Paartha
nityayuktasya : constantly engaged
yoginaha : yogi
Shri Krishna provides us with the simplest method of gaining access to Ishvara in this shloka. He says that no special technique is required. All that is needed is that the seeker focus his mind on Ishvara, perform duties as per his svadharma but think about Ishvara all the time, without interruption.
The key point, however, is the phrase “without interruption”. We had seen earlier that there is one thought that all of us have in the back of our minds. For some it is family, for some it is career and so on. It is like the drone of a “taanpura” in Indian classical music. Shri Krishna says that unless we make Ishvara that constant background thought, we will not attain him. Just performing a 30 minute meditation on Ishvara will not yield anything.
Ishvara is very well aware that most of us do not give him top priority. This is famously depicted in the image of Lord Vitthala, a deity of Lord Vishnu from Maharashtra. He is portrayed as standing with hands on his waist as if to say “I have been waiting here for a long time, when will you come?” This is due to our preoccupation with worldly matters. A deep-seated attraction towards spiritual knowledge, combined with blows from the world, will slowly but surely move the seeker towards constant meditation upon Ishvara.
So therefore, Shri Krishna has provided a simple and straightforward method to attain Ishvara : keep Ishvara as the constant thought but do your duty. It not require us to perform any kind of specialized yogic meditation. What happens when we follow this path? This is taken up next.
tasyaaham sulabhaha paartha nityayuktasya yoginaha || 14 ||
One who thinks of me with a focused mind, without interruption, I become effortlessly available to that yogi that is constantly engaged (in me).
ananyachetaahaa : focused mind
satatam : always
yaha : one who
maam : me
smarati : remembers
nityashaha : without interruption
tasya : he
aham : I
sulabhaha : effortless
paartha : O Paartha
nityayuktasya : constantly engaged
yoginaha : yogi
Shri Krishna provides us with the simplest method of gaining access to Ishvara in this shloka. He says that no special technique is required. All that is needed is that the seeker focus his mind on Ishvara, perform duties as per his svadharma but think about Ishvara all the time, without interruption.
The key point, however, is the phrase “without interruption”. We had seen earlier that there is one thought that all of us have in the back of our minds. For some it is family, for some it is career and so on. It is like the drone of a “taanpura” in Indian classical music. Shri Krishna says that unless we make Ishvara that constant background thought, we will not attain him. Just performing a 30 minute meditation on Ishvara will not yield anything.
Ishvara is very well aware that most of us do not give him top priority. This is famously depicted in the image of Lord Vitthala, a deity of Lord Vishnu from Maharashtra. He is portrayed as standing with hands on his waist as if to say “I have been waiting here for a long time, when will you come?” This is due to our preoccupation with worldly matters. A deep-seated attraction towards spiritual knowledge, combined with blows from the world, will slowly but surely move the seeker towards constant meditation upon Ishvara.
So therefore, Shri Krishna has provided a simple and straightforward method to attain Ishvara : keep Ishvara as the constant thought but do your duty. It not require us to perform any kind of specialized yogic meditation. What happens when we follow this path? This is taken up next.
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