vedeshu yajneshu tapahasu chaiva daaneshu yatpunyaphalam pradishtam |
atyeti tatsarvamidam viditvaa yogee param sthaanamupaiti chaadyam || 28 ||
Whatever auspicious results have been indicated in the Vedas, rituals, austerities and also in charity, the yogi transcends all these having known this (knowledge), and attains the primal supreme state.
vedeshu : in Vedas
yajneshu : in rituals
tapahasu : in austerities
cha : and
eva : also
daaneshu : in charity
yat : whatever
punya : auspicious
phalam : results
pradishtam : have been indicated
atyeti : transcends
tat : these
sarvam : all
idam : this
viditvaa : having known
yogee : yogi
param : supreme
sthaanam : state
upaiti : attains
cha : and
aadyam : primal
Shri Krishna concludes the eighth chapter with this shloka. He tells us that he has spelled out an entire “flowchart for the afterlife”. With this knowledge, we have the means to achieve anything including heaven, rebirth and liberation. The outcome solely depends upon our behaviour while we are alive.
Traditionally, seekers used the instructions in the Vedas to perform rituals, austerities and charity. Many of them did so with the goal of attaining a better state in the afterlife. In our case, even though we may not perform rituals per se, our goal is similar. We try to do good actions and charity so that we can earn “punya” or merit for the afterlife. However, we know know that mere performance of good actions will get us to heaven, but we will eventually come back once our merits are exhausted.
Therefore, Shri Krishna recommends the bright path of devotion and action that leads us to the abode of Lord Brahma, and eventually into liberation. This path of graduated liberation, indicated by the phrase “supreme primal state” is also known as “krama mukti”. One who achieves this path transcends, or goes beyond the results of heaven, because he attains liberation which frees him from finitude.
Shri Krishna is not done yet. There is yet another path of liberation that is his personal favourite. We shall learn more in the coming chapters.
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade aksharabrahmayogonaamo ashtamodhyaahaha || 8 ||
Showing posts with label vedeshu. Show all posts
Showing posts with label vedeshu. Show all posts
Wednesday, July 25, 2012
Friday, November 11, 2011
Bhagavad Gita Verse 46, Chapter 2
yaavaanaartha udapaane sarvathaha samplutodake |
taavan sarvheshu vedeshu braahmanasya vijaanataha || 46 ||
Just like there is no use for a well when water is flooding everywhere, so does a brahmana know all the contents of the Vedas.
yaavaan : just like
aartha : use
udapaane : well
sarvathaha : everywhere
samplut : flood
udake: water
taavan : similarly
sarvheshu : everything
vedeshu : contents of the Vedas
braahmanasya : a braahmana
vijaanataha : realized
In the last shloka we asked a question : if we were to reduce our dependence on worldly things, wouldn't we have to give up TV, music, games, parties etc. Wouldn't that be a boring life?
Think about your childhood. All of had a craving for toys when we were kids. But there came a stage when most of us outgrew toys because we began to think about higher things like career aspirations etc. So all toys began to look the same to us, regardless of the price, shape, size, colour, brand etc. , from a simple spinning top to an expensive model airplane.
Similarly, Shri Krishna says that once our thoughts become high quality, i.e. they pertain to our svadharma and to spiritual contemplation, then automatically we will begin to feel less need for any external entertainment and enjoyment.
Therefore, this shloka says that one who always maintains equanimity will have known all there is to know about the material world, and will begin to transcend worldly matters and knowledge.
In this shloka we notice that the word "braahmana" appears. Braahmana here does not refer to the caste system meaning. It refers to an individual who is always contemplating about brahman, which is nothing but the eternal essence that we learned about in the early part of this chapter. Also the word Veda, like in previous verses, refers to worldly knowledge.
Now, the two techniques prescribed so far, reducing unnecessary thoughts and improving quality of thought, were preparatory techniques. They are meant to prepare us for learning the main technique of the teaching, which is covered in the next shloka. It is probably the most famous and oft-quoted shloka in the Gita. We shall cover it in great detail.
taavan sarvheshu vedeshu braahmanasya vijaanataha || 46 ||
Just like there is no use for a well when water is flooding everywhere, so does a brahmana know all the contents of the Vedas.
yaavaan : just like
aartha : use
udapaane : well
sarvathaha : everywhere
samplut : flood
udake: water
taavan : similarly
sarvheshu : everything
vedeshu : contents of the Vedas
braahmanasya : a braahmana
vijaanataha : realized
In the last shloka we asked a question : if we were to reduce our dependence on worldly things, wouldn't we have to give up TV, music, games, parties etc. Wouldn't that be a boring life?
Think about your childhood. All of had a craving for toys when we were kids. But there came a stage when most of us outgrew toys because we began to think about higher things like career aspirations etc. So all toys began to look the same to us, regardless of the price, shape, size, colour, brand etc. , from a simple spinning top to an expensive model airplane.
Similarly, Shri Krishna says that once our thoughts become high quality, i.e. they pertain to our svadharma and to spiritual contemplation, then automatically we will begin to feel less need for any external entertainment and enjoyment.
Therefore, this shloka says that one who always maintains equanimity will have known all there is to know about the material world, and will begin to transcend worldly matters and knowledge.
In this shloka we notice that the word "braahmana" appears. Braahmana here does not refer to the caste system meaning. It refers to an individual who is always contemplating about brahman, which is nothing but the eternal essence that we learned about in the early part of this chapter. Also the word Veda, like in previous verses, refers to worldly knowledge.
Now, the two techniques prescribed so far, reducing unnecessary thoughts and improving quality of thought, were preparatory techniques. They are meant to prepare us for learning the main technique of the teaching, which is covered in the next shloka. It is probably the most famous and oft-quoted shloka in the Gita. We shall cover it in great detail.
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