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.
Showing posts with label yogayuktaha. Show all posts
Showing posts with label yogayuktaha. Show all posts
Tuesday, July 24, 2012
Sunday, March 11, 2012
Bhagavad Gita Verse 7, Chapter 5
yogayukto vishuddhaatmaa vijitaatmaa jitendriyaha |
sarvabhootaatmabhootaatmaa kurvannapi na lipyate || 7 ||
One who is established in yoga, who has conquered the mind, body and senses, one who sees his own self in all beings, even while acting is not tainted.
yogayuktaha : established in yoga
vishuddhaatmaa : one with pure mind
vijitaatmaa : one who has conquered the body
jitendriyaha : one who has control over senses
sarvabhootaatmabhootaatmaa : one who sees his own self in all beings
kurvan : while acting
na : does not
api : even while
lipyate : tainted
Imagine that a new factory has opened up in a small town, and the public has been invited to take tours of the factory. In one such tour, we have a businessman, an environmentalist, an engineer and a musician. As he is walking through the factory, the businessman's first thought is about the amount of profit that this factory generates. The environmentalist thinks about the pollution caused by the factory. The engineer marvels at the brand new machines. And the musician loves the rhythm generated by the clanking machines. One's vision gives an indication of how one's mind works.
In this shloka, Shri Krishna illustrates the vision of one who is acting with the spirit of karma yoga. Even while acting, that person does not generate any further desires, because he has the same vision that a renouncer has. He sees the eternal essence everywhere, in himself as well as in everyone else. And like the example we saw earlier, his vision indicates that his entire personality, including his mind and intellect, have gained the knowledge of the eternal essence.
Furthermore, Shri Krishna reminds us that such knowledge is not possible without first bringing the body, mind and senses under control. Actions performed by such an individual do not "taint" him. Only when the sense of doership and enjoyership is present can actions can taint someone, in other words, cause further desires to sprout. When the ego behind actions has gone away, then those actions do not generate further desires.
sarvabhootaatmabhootaatmaa kurvannapi na lipyate || 7 ||
One who is established in yoga, who has conquered the mind, body and senses, one who sees his own self in all beings, even while acting is not tainted.
yogayuktaha : established in yoga
vishuddhaatmaa : one with pure mind
vijitaatmaa : one who has conquered the body
jitendriyaha : one who has control over senses
sarvabhootaatmabhootaatmaa : one who sees his own self in all beings
kurvan : while acting
na : does not
api : even while
lipyate : tainted
Imagine that a new factory has opened up in a small town, and the public has been invited to take tours of the factory. In one such tour, we have a businessman, an environmentalist, an engineer and a musician. As he is walking through the factory, the businessman's first thought is about the amount of profit that this factory generates. The environmentalist thinks about the pollution caused by the factory. The engineer marvels at the brand new machines. And the musician loves the rhythm generated by the clanking machines. One's vision gives an indication of how one's mind works.
In this shloka, Shri Krishna illustrates the vision of one who is acting with the spirit of karma yoga. Even while acting, that person does not generate any further desires, because he has the same vision that a renouncer has. He sees the eternal essence everywhere, in himself as well as in everyone else. And like the example we saw earlier, his vision indicates that his entire personality, including his mind and intellect, have gained the knowledge of the eternal essence.
Furthermore, Shri Krishna reminds us that such knowledge is not possible without first bringing the body, mind and senses under control. Actions performed by such an individual do not "taint" him. Only when the sense of doership and enjoyership is present can actions can taint someone, in other words, cause further desires to sprout. When the ego behind actions has gone away, then those actions do not generate further desires.
Friday, March 9, 2012
Bhagavad Gita Verse 6, Chapter 5
sannyaasastu mahaabaaho duhkhamaaptumayogataha |
yogayukto munirbrahma nachirenaadhigachchati || 6 ||
For renunciation, O mighty-armed, is difficult to attain without yoga. The contemplative person established in yoga swiftly attains the eternal essence.
sannyaasaha : renunciation
tu : for
mahaabaaho : O mighty-armed
duhkham : difficult
aaptum : to obtain
ayogataha : without yoga
yogayuktaha : established in yoga
munih : contemplative person
brahma : eternal essence
nachirena : swiftly
adhigachchati : attains
In this shloka, Shri Krishna says that for a seeker that has not fully exhausted his desires, bypassing the first stage of karmayoga will make attainment of the eternal essence difficult. The best option is to start with karmayoga, because like the yoga of knowledge, it too will yield the same result of self-realization.
To understand this, let us examine a different question: Why are there so few PhDs in the world? It takes a certain kind of person to obtain a PhD. One has to be ready to spend most of their life in a lab. One has to do what it takes to get their experiment right. They have to survive on their petty stipend for several years. And all this is for the sole objective of discovering something that benefits mankind.
Similarly, not many people can minimize their worldly activities so much that they retire to an ashram to gain knowledge from a teacher. For most of us, the pull of our desires is so strong that we will continue to work in this world. Therefore, liberation has to come from our actions, not through renunciation.
Furthermore, Shri Krishna also mentions a caveat about action. One should not perform actions just like that. Karmayoga advocates thoughtful action, where one thinks before one acts. The biggest obstacle in moving forward spiritually is our ego. It creates selfish desires that move us towards the material world. So when we performs actions thoughtfully, in other words, when we ensure that our actions are performed without attachment towards the result, our selfish desires automatically get slowly eliminated.
yogayukto munirbrahma nachirenaadhigachchati || 6 ||
For renunciation, O mighty-armed, is difficult to attain without yoga. The contemplative person established in yoga swiftly attains the eternal essence.
sannyaasaha : renunciation
tu : for
mahaabaaho : O mighty-armed
duhkham : difficult
aaptum : to obtain
ayogataha : without yoga
yogayuktaha : established in yoga
munih : contemplative person
brahma : eternal essence
nachirena : swiftly
adhigachchati : attains
In this shloka, Shri Krishna says that for a seeker that has not fully exhausted his desires, bypassing the first stage of karmayoga will make attainment of the eternal essence difficult. The best option is to start with karmayoga, because like the yoga of knowledge, it too will yield the same result of self-realization.
To understand this, let us examine a different question: Why are there so few PhDs in the world? It takes a certain kind of person to obtain a PhD. One has to be ready to spend most of their life in a lab. One has to do what it takes to get their experiment right. They have to survive on their petty stipend for several years. And all this is for the sole objective of discovering something that benefits mankind.
Similarly, not many people can minimize their worldly activities so much that they retire to an ashram to gain knowledge from a teacher. For most of us, the pull of our desires is so strong that we will continue to work in this world. Therefore, liberation has to come from our actions, not through renunciation.
Furthermore, Shri Krishna also mentions a caveat about action. One should not perform actions just like that. Karmayoga advocates thoughtful action, where one thinks before one acts. The biggest obstacle in moving forward spiritually is our ego. It creates selfish desires that move us towards the material world. So when we performs actions thoughtfully, in other words, when we ensure that our actions are performed without attachment towards the result, our selfish desires automatically get slowly eliminated.
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