yatanto yoginashchainam pashyantyaatmanyavasthitam |
yatantopyakritaatmaano nainam pashyantyachetasaha || 11 ||
Those striving yogis realize this as residing within the self. But those with an unprepared mind, though striving, do not see this, devoid of knowledge.
yatantaha : those who are striving
yoginaha : yogis
cha : and
enam : this
pashyanti : realize
aatmani : within the self
avasthitam : residing
yatantaha : striving
api : though
akritaatmaanaha : unprepared mind
na : not
enam : this
pashyanti : see
achetasaha : devoid of knowledge
In any difficult endeavour, there are three kinds of people. There are the vast majority who are not interested the least bit in striving for the goal, and blissfully accept their state as a given. There are a small number of people who are putting in great effort or dedication, but not obtaining the desired outcome. A select few, however, are able to channelize their efforts in the right direction and get what they want.
Shri Krishna called the vast majority of people, the first category, stuck in the cycle of Prakriti "deluded" in the last shloka. Here, he says that it is the preparation of mind that determines whether or not the efforts taken by yogis - those who are striving for liberation - have a chance of success. One without a prepared mind is termed as "akritaatmaanaha" in this shloka. So then, those of us who are aiming for liberation would not like our striving to be in vain. What should we do?
We need to understand what Shri Krishna means by purifying our mind. There are two aspects to this. The first aspect is the degree of selfish desires. Unless we have followed the path of karma yoga and bhakti yoga as laid out in the earlier portions of the Gita, our mind will not be able to properly absorb any scriptural teaching whatsoever. The second aspect is the type of knowledge we are trying to absorb and the method of doing so. A systematic understanding of the scriptures under the guidance of a teacher is the only way. One who does not follow a systematic process of imbibing knowledge is termed "achetasaha", devoid of wisdom.
The topic of the jeeva is concluded in this shloka. with the message that only those with a pure mind and systematic study will truly understand the nature of the jeeva as the eternal essence as though limited by its upaadhis or conditionings.
Showing posts with label pashyanti. Show all posts
Showing posts with label pashyanti. Show all posts
Saturday, March 16, 2013
Friday, March 15, 2013
Bhagavad Gita Verse 10, Chapter 15
utkramaantam sthitam vaapi bhunjaanam vaa gunaanvitam |
vimoodhaa naanupashyanti pashyanti jnyaanachakshuhu || 10 ||
That which leaves, stays and experiences, that which is endowed with gunaas, is not recognized by the deluded. It is seen by those with the eye of wisdom.
utkramaantam : leaves
sthitam : stays
vaa : and
api : also
bhunjaanam : experiences
vaa : and
gunaanvitam : that which endowed with gunaas
vimoodhaa : deluded
na : not
anupashyanti : recognize
pashyanti : seen
jnyaanachakshuhu : those with the eye of wisdom
Let's recap our analysis of the previous shloka. We saw how a false "I" called the ego is created, by usurping the awareness or sentiency of the eternal essence. All this is possible through the illusory identification of the jeeva with the ego. Shri Krishna now wants to summarize and conclude the topic of the fall of the jeeva by distinguishing between those individuals who recognize, who know the lifecycle jeeva versus those who do not. He says that only those with the eye of wisdom can truly understand the notion of the jeeva as separate and distinct from the physical body, as well as the reason for its existence. Others cannot.
Most of us tend to think that the brain is sentient and self-aware, when it is inert and borrows awareness from the jeeva. Most of us think that what we our senses tell us is real, when it is actually nothing but the play of the three gunaas. Most of us derive enjoyment from the world, when our real nature is that of joy. Most of us think that the "I" is our ego, our ahankaara when it is actually the eternal essence. These incorrect beliefs are collectively termed as ajnyaana or ignorance.
The jnyaana chakshu, the eye of wisdom, refers to those people who have removed all of these incorrect notions. They do not hesitate to challenge any thought, idea, concept or emotion since all of this is in the plane of the three gunaas. On the other hand, most of us will not challenge the long held beliefs about the world that we are programmed with. Since we do not lost our fascination for the world even after being told several times by our scriptures, Shri Krishna addressed us as "vimoodha", completely deluded. How then, do those select few people gain the eye of wisdom? We will see in the next shloka.
vimoodhaa naanupashyanti pashyanti jnyaanachakshuhu || 10 ||
That which leaves, stays and experiences, that which is endowed with gunaas, is not recognized by the deluded. It is seen by those with the eye of wisdom.
utkramaantam : leaves
sthitam : stays
vaa : and
api : also
bhunjaanam : experiences
vaa : and
gunaanvitam : that which endowed with gunaas
vimoodhaa : deluded
na : not
anupashyanti : recognize
pashyanti : seen
jnyaanachakshuhu : those with the eye of wisdom
Let's recap our analysis of the previous shloka. We saw how a false "I" called the ego is created, by usurping the awareness or sentiency of the eternal essence. All this is possible through the illusory identification of the jeeva with the ego. Shri Krishna now wants to summarize and conclude the topic of the fall of the jeeva by distinguishing between those individuals who recognize, who know the lifecycle jeeva versus those who do not. He says that only those with the eye of wisdom can truly understand the notion of the jeeva as separate and distinct from the physical body, as well as the reason for its existence. Others cannot.
Most of us tend to think that the brain is sentient and self-aware, when it is inert and borrows awareness from the jeeva. Most of us think that what we our senses tell us is real, when it is actually nothing but the play of the three gunaas. Most of us derive enjoyment from the world, when our real nature is that of joy. Most of us think that the "I" is our ego, our ahankaara when it is actually the eternal essence. These incorrect beliefs are collectively termed as ajnyaana or ignorance.
The jnyaana chakshu, the eye of wisdom, refers to those people who have removed all of these incorrect notions. They do not hesitate to challenge any thought, idea, concept or emotion since all of this is in the plane of the three gunaas. On the other hand, most of us will not challenge the long held beliefs about the world that we are programmed with. Since we do not lost our fascination for the world even after being told several times by our scriptures, Shri Krishna addressed us as "vimoodha", completely deluded. How then, do those select few people gain the eye of wisdom? We will see in the next shloka.
Friday, January 25, 2013
Bhagavad Gita Verse 24, Chapter 13
dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa |
anye saankhyena yogena karmayogena chaapare || 24 ||
Some behold the self in the self by the self through meditation, others through Saankhya and yoga, and others do so through karma yoga.
dhyaanena : through meditation
aatmani : by the self
pashyanti : behold
kechit : some
aatmaanam : the self
aatmanaa : in the self
anye : others
saankhyena : through Saankhya
yogena : yoga
karmayogena : through karma yoga
cha : and
apare : others
So far, it seems like we have studied two unrelated topics in our study of the Gita. One one hand, we studied techniques such as saankhya yoga, karma yoga, dhyaana yoga or meditation and bhakti yoga as techniques to access Ishvara. One the other hand, we came across the two-fold downfall of the Purusha, through ignorance of our true nature and subsequent attachment to the gunaas or qualities. In this shloka and the next, Shri Krishna methodically connects these seemingly unrelated topics.
Before we are ready to remove the ignorance of our true nature, we need to deal with our attachment to the three gunaas of Prakriti. In simple terms, we need to deal with our selfish desires. The technique of dealing with our selfish desires depends upon the capability of the seeker. Shri Krishna says that the most advanced seeker has mastered the technique of dhyaana yoga or meditation. They can directly contact the eternal essence “in the self through the self”, which means that they can access the eternal essence through their intellect. This topic was covered in the sixth chapter.
For those who do not have mastery over meditation, saankhya yoga or the yoga of discrimination is recommended. This was the topic of the second chapter. Here, the seeker has great command over their intellect. They can constantly separate the eternal essence from the three gunas, the Purusha from Prakriti, through viveka or discrimination. “The three gunaas, sattva, rajas and tamas are objects of my perception, I am their witness, eternal and distinct from them.” This is how they think all the time. Some commentators interpret the phrase “saankhya and yoga” to include “ashtanga yoga”, which is the technique of accessing Ishvara through yogic exercises and breathing.
For those who cannot practise saankhya yoga or ashtanga yoga, karma yoga, the yoga of selfless action, is recommended. This was the topic of the third chapter. Most of us fit into this category. When actions are performed with the idea of dedication to Ishvara, the mind is gradually purged of selfishness. Such a pure mind becomes ready to receive and internalize the knowledge of one’s true nature described in the present chapter.
Now, what happens if we cannot follow any of these techniques? Shri Krishna explains the simplest technique in the next shloka.
anye saankhyena yogena karmayogena chaapare || 24 ||
Some behold the self in the self by the self through meditation, others through Saankhya and yoga, and others do so through karma yoga.
dhyaanena : through meditation
aatmani : by the self
pashyanti : behold
kechit : some
aatmaanam : the self
aatmanaa : in the self
anye : others
saankhyena : through Saankhya
yogena : yoga
karmayogena : through karma yoga
cha : and
apare : others
So far, it seems like we have studied two unrelated topics in our study of the Gita. One one hand, we studied techniques such as saankhya yoga, karma yoga, dhyaana yoga or meditation and bhakti yoga as techniques to access Ishvara. One the other hand, we came across the two-fold downfall of the Purusha, through ignorance of our true nature and subsequent attachment to the gunaas or qualities. In this shloka and the next, Shri Krishna methodically connects these seemingly unrelated topics.
Before we are ready to remove the ignorance of our true nature, we need to deal with our attachment to the three gunaas of Prakriti. In simple terms, we need to deal with our selfish desires. The technique of dealing with our selfish desires depends upon the capability of the seeker. Shri Krishna says that the most advanced seeker has mastered the technique of dhyaana yoga or meditation. They can directly contact the eternal essence “in the self through the self”, which means that they can access the eternal essence through their intellect. This topic was covered in the sixth chapter.
For those who do not have mastery over meditation, saankhya yoga or the yoga of discrimination is recommended. This was the topic of the second chapter. Here, the seeker has great command over their intellect. They can constantly separate the eternal essence from the three gunas, the Purusha from Prakriti, through viveka or discrimination. “The three gunaas, sattva, rajas and tamas are objects of my perception, I am their witness, eternal and distinct from them.” This is how they think all the time. Some commentators interpret the phrase “saankhya and yoga” to include “ashtanga yoga”, which is the technique of accessing Ishvara through yogic exercises and breathing.
For those who cannot practise saankhya yoga or ashtanga yoga, karma yoga, the yoga of selfless action, is recommended. This was the topic of the third chapter. Most of us fit into this category. When actions are performed with the idea of dedication to Ishvara, the mind is gradually purged of selfishness. Such a pure mind becomes ready to receive and internalize the knowledge of one’s true nature described in the present chapter.
Now, what happens if we cannot follow any of these techniques? Shri Krishna explains the simplest technique in the next shloka.
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