Shree Bhagavan uvaacha:
aksharam brahma paramam svabhaavodhyaatmamuchyate |
bhootabhaavodbhavakaro visargaha karmasamjnyitam || 3 ||
Shree Bhagavan said:
Brahman is the imperishable supreme. Adhyaatma is individual nature. Karma is defined as the force that produces the existence of beings.
aksharam : imperishable
brahma : brahman
paramam : supreme
svabhaavaha : individual nature
adhyaatmam : adhyaatma
uchyate : is called
bhoota : beings
bhaavaha : existence
bhavakaraha : produce
visargaha : force
karma : karma
samjnyitam : defined
As we saw earlier, Arjuna asked seven questions to Shri Krishna. In this shloka, three questions are answered. We shall use the illustration of the animated character Tom to get an additional perspective on the answers given by Shri Krishna.
First, Shri Krishna answers the question “What is that brahman”. He says that brahman is the imperishable, supreme eternal essence that we encountered in the second chapter. In terms of our illustration, brahman is the light in the movie projector that illuminates the film strip. It has no specific shape, qualities or attributes. It is just light. It stands as a witness and is not affected by whatever is happening in the movie. It can exist without the movie, but the movie cannot exist without it.
“What is adhyaatma” is answered next. Shri Krishna says that it is svabhaava, or the set of qualities of an individual. Each person in this world has a unique combination of attributes, a unique permutation of sattva, rajas and tamas that is their own. When the universal eternal essence is conditioned or covered by an individual’s attributes, it is known as adhyaatma or aatma.
In the example of the movie projector, karma refers to the portion of light that illuminates the character of Tom. Suppose Tom is wearing a blue outfit and is walking on a green lawn. A portion of the movie projector’s light shines blue on the movie screen. The other portion shines blue. The portion of light that shines blue and thinks that it has its own identity - that is adhyaatma.
Lastly, Shri Krishna answers the question “What is karma”. He says that it is the force that brings about the creation of every entity in this universe. At one level, it is the mechanism in the projector that brings to life the story that lies hidden in the film strip. At another level, it is the animator’s act of drawing the characters in the movie. Essentially, it is the force that converts an unmanifested object into a manifested object.
Similarly, we can say that Ishvara set into motion this entire universe with the one original action that has resulted into the millions and millions of actions that occur in the universe every second. It was the seed of all future actions in the universe. But our ego, our false sense of individuality, comes under the delusion that it is the doer of all actions. Each such individualistic action causes us to further identify with our body, and go further from liberation. Ultimately, like the movie that eventually ends in two hours, everything that is unmanifested will be manifested and will be dissolved, only to start all over again.
Shri Krishna continues with his explanations in the next shloka.
Saturday, June 30, 2012
Friday, June 29, 2012
Bhagavad Gita Verse 2, Chapter 8
adhiyagnaha katham kotra dehesminmadhusoodana |
prayaanakaale cha katham jneyosi niyataatmabhihi || 2 ||
Who is adhiyagna and how is he (established) in this body, O Madhosoodana? How are (you) known by a self-controlled person, at the time of departure?
adhiyagnaha : adhiyagna
katham : how
kaha : who
atra : here
dehe : in a body
asmin : this
madhusoodana : O Madhusoodana
prayaanakaale : at the time of departure
cha : and
katham : how
jneyaha asi : is known
niyataatmabhihi : by a self-controlled person
Arjuna concludes his round of questions to Shri Krishna in this shloka. His two questions are as follows. First, he wants to know what is “adhiyagna” and where can it be found. Second, he wants to know how can a yogi or a self-controlled person remember Ishvara at the time of departure. Shri Krishna treats the second question as the most important question. After answering the first six questions in the next two shlokas, Shri Krishna devotes the remainder of the chapter to answering this question only.
Let us continue to develop the illustration of the animated movie so that we can use it in the next shloka when Shri Krishna starts answering Arjuna’s questions. We learned about the animated character “Tom”, which is just a series of images on film. The light that illuminated Tom began to think that it has an identity that is different than the rest of the film strip.
As a consequence, the light creates an identity for itself. That light becomes Tom. "He" is bound by his “body”, which is nothing but an outline on the strip of film. He also begins to think that he is the “doer” of an action, and is the “enjoyer” of the result of an action. He thinks that he is walking, talking, interacting with people. He also gets happy or upset over the result of his actions.
So in summary, we have a strip of film that contains a series of images. Each image contains several lines that make up the character Tom that has suddenly begun to think that he is alive. Let us keep this in mind as we begin to hear Shri Krishna’s answers.
prayaanakaale cha katham jneyosi niyataatmabhihi || 2 ||
Who is adhiyagna and how is he (established) in this body, O Madhosoodana? How are (you) known by a self-controlled person, at the time of departure?
adhiyagnaha : adhiyagna
katham : how
kaha : who
atra : here
dehe : in a body
asmin : this
madhusoodana : O Madhusoodana
prayaanakaale : at the time of departure
cha : and
katham : how
jneyaha asi : is known
niyataatmabhihi : by a self-controlled person
Arjuna concludes his round of questions to Shri Krishna in this shloka. His two questions are as follows. First, he wants to know what is “adhiyagna” and where can it be found. Second, he wants to know how can a yogi or a self-controlled person remember Ishvara at the time of departure. Shri Krishna treats the second question as the most important question. After answering the first six questions in the next two shlokas, Shri Krishna devotes the remainder of the chapter to answering this question only.
Let us continue to develop the illustration of the animated movie so that we can use it in the next shloka when Shri Krishna starts answering Arjuna’s questions. We learned about the animated character “Tom”, which is just a series of images on film. The light that illuminated Tom began to think that it has an identity that is different than the rest of the film strip.
As a consequence, the light creates an identity for itself. That light becomes Tom. "He" is bound by his “body”, which is nothing but an outline on the strip of film. He also begins to think that he is the “doer” of an action, and is the “enjoyer” of the result of an action. He thinks that he is walking, talking, interacting with people. He also gets happy or upset over the result of his actions.
So in summary, we have a strip of film that contains a series of images. Each image contains several lines that make up the character Tom that has suddenly begun to think that he is alive. Let us keep this in mind as we begin to hear Shri Krishna’s answers.
Thursday, June 28, 2012
Bhagavad Gita Verse 1, Chapter 8
Arjuna uvaacha:
kim tadbrahma kimadhyaatmam kim karma purushottama |
adhibhootam cha kim proktamadhidaivam kimuchyate || 1 ||
Arjuna said:
What is that brahman? What is adhyaatma? What is karma? O supreme person. What is termed as adhibhoota and adhidaiva?
kim : what is
tat : that
brahma : brahman
adhyaatma : adhyaatma
karma : karma
purushottama : O supreme person
adhibhootam : adhibhoota
cha : and
proktam : what is termed as
adhidaivam : adhidaivam
uchyate : what is termed as
Shri Krishna ended the previous chapter by referencing some technical terms, and stressed the need for Arjuna to understand these terms completely so that he could realize Ishvara. Here, Arjuna does a favour to all future students of the Gita by asking Shri Krishna to clearly define these terms. In that regard, Arjuna asks the definition of four terms in this shloka: adhyaatma, karma, adhibhoota and adhidaiva.
This chapter is perhaps one of the more philosophical and esoteric chapters of the Gita. It deals with the theme of life after death, something that has not been addressed so far in the Gita. Furthermore, The definition of the aforementioned technical terms is provided, but has been interpreted differently by various commentators, so we need to chose the most clear and straightforward explanation. We will also get a sweeping glimpse of the Gita’s view on the origin of the cosmos.
To better understand these technical terms, let us set up an illustration. First, let us quickly look at how a movie projector works. A projector consists of a bright light that shines onto a strip of film. This film strip contains a series of images that are shot by a movie camera, or drawn by an animator in case of an animated movie. When the film strip is run through the projector, the images are projected onto the movie screen. The fast speed of the moving images creates the illusion of movement on the screen.
Let us further say that there is an animated movie called “Tom” that shows a day in the life of Tom who is a teenager. Tom wakes up, eats breakfast, goes to school, comes back home, plays with his friends and goes to sleep. It is a very simple movie. Like any other animated movie it follows a script written by a scriptwriter, and is in fact a sequence of images drawn by an animator.
Now, here’s where we have to stretch our thinking. Imagine that by some inexplicable magic, the light that shines on Tom on the film strip begins to think that it is different than the light that shines on the other part of the film strip. It develops an identity of its own. It even begins to think that it is actually waking up, going to school and so on.
The light of the projector has identified itself with Tom. What happens next? We will continue to develop this illustration further in the explanation of the next shloka.
kim tadbrahma kimadhyaatmam kim karma purushottama |
adhibhootam cha kim proktamadhidaivam kimuchyate || 1 ||
Arjuna said:
What is that brahman? What is adhyaatma? What is karma? O supreme person. What is termed as adhibhoota and adhidaiva?
kim : what is
tat : that
brahma : brahman
adhyaatma : adhyaatma
karma : karma
purushottama : O supreme person
adhibhootam : adhibhoota
cha : and
proktam : what is termed as
adhidaivam : adhidaivam
uchyate : what is termed as
Shri Krishna ended the previous chapter by referencing some technical terms, and stressed the need for Arjuna to understand these terms completely so that he could realize Ishvara. Here, Arjuna does a favour to all future students of the Gita by asking Shri Krishna to clearly define these terms. In that regard, Arjuna asks the definition of four terms in this shloka: adhyaatma, karma, adhibhoota and adhidaiva.
This chapter is perhaps one of the more philosophical and esoteric chapters of the Gita. It deals with the theme of life after death, something that has not been addressed so far in the Gita. Furthermore, The definition of the aforementioned technical terms is provided, but has been interpreted differently by various commentators, so we need to chose the most clear and straightforward explanation. We will also get a sweeping glimpse of the Gita’s view on the origin of the cosmos.
To better understand these technical terms, let us set up an illustration. First, let us quickly look at how a movie projector works. A projector consists of a bright light that shines onto a strip of film. This film strip contains a series of images that are shot by a movie camera, or drawn by an animator in case of an animated movie. When the film strip is run through the projector, the images are projected onto the movie screen. The fast speed of the moving images creates the illusion of movement on the screen.
Let us further say that there is an animated movie called “Tom” that shows a day in the life of Tom who is a teenager. Tom wakes up, eats breakfast, goes to school, comes back home, plays with his friends and goes to sleep. It is a very simple movie. Like any other animated movie it follows a script written by a scriptwriter, and is in fact a sequence of images drawn by an animator.
Now, here’s where we have to stretch our thinking. Imagine that by some inexplicable magic, the light that shines on Tom on the film strip begins to think that it is different than the light that shines on the other part of the film strip. It develops an identity of its own. It even begins to think that it is actually waking up, going to school and so on.
The light of the projector has identified itself with Tom. What happens next? We will continue to develop this illustration further in the explanation of the next shloka.
Wednesday, June 27, 2012
Summary Of Bhagavad Gita Chapter 7
In the sixth chapter, Shri Krishna elaborated upon the technique of meditation. But one question was left unanswered. What or whom do we meditate upon? Shri Krishna answers that question in this chapter. He urges us to meditate upon him and begins speaking to us as Ishvara.
Before he describes what Ishwara really is, he assures us that we shall know him completely through knowledge combined with wisdom. Just academic knowledge about Ishvara is not sufficient. He adds that those who seek wisdom, which is the vision of Ishvara in his essence, are rare.
Shri Krishna says that there are 2 aspects of Ishvara, the lower and the higher. The lower nature comprises the five elements plus the mind, ego and intellect. The higher nature comprises the life-giving force which is also the experiencer, the subject. Ishvara is the ultimate cause of the universe. As the origin and cause of the universe he pervades all things like a string pervades beads in a necklace. To illustrate, he gives examples of his manifestations or vibhootis - he is the fragrance in earth and brightness in fire and so on.
So then, what is it that veils Ishvara from us, prevents us from accessing Ishvara? It is his maaya, which is nothing but the three gunaas - sattva, rajas and tamas. Sattva represents harmony, rajas represents action and tamas represents inertia. These three forces or energies create the entire universe. Only by surrendering to Ishvara can we cross over this maaya, and only a certain kind of person is fit to do so.
According to Shri Krishna, there are two categories of people - those who perform evil actions and those who perform good actions. The performers of good actions who turn to something that is higher than them are called devotees. Those devotees are further divided into 4 types : the distressed, the inquisitive, the seeker of liberation and the wise. The wise devotee is the dearest to Ishvara because he seeks Ishvara as his own self, seeking nothing else.
But unlike the wise devotee, the other three types of devotees seek Ishvara for something finite. Ishvara is not against this because at the very least it strengthens their faith and weakens their ego, so that one day they can aim for the real deal - realization of the infinite Ishvara, not a deity that can only provide finite ends. Till that happens, Ishvara delivers the results through those finite deities.
Ishvara's true nature is beyond maaya, which means he is beyond the three gunaas, beyond our mind and senses, unborn and unchanging. He is beyond space and time. But ever since the beginning of creation, most of us bound by maaya are under the sway of space, time and the three gunaas.
The conclusion is clear. Only those who aspire to realize Ishvara in his true infinite nature, and are ready to do so every moment of their life, will attain Ishvara. Karma yoga purifies our mind to prepare us for this task. But we need to learn the means by which we can gradually train ourselves to go beyond the finite notion of Ishvara. That is the topic of the eighth chapter, which first elaborates upon the technical terms introduced at the end of this chapter.
Before he describes what Ishwara really is, he assures us that we shall know him completely through knowledge combined with wisdom. Just academic knowledge about Ishvara is not sufficient. He adds that those who seek wisdom, which is the vision of Ishvara in his essence, are rare.
Shri Krishna says that there are 2 aspects of Ishvara, the lower and the higher. The lower nature comprises the five elements plus the mind, ego and intellect. The higher nature comprises the life-giving force which is also the experiencer, the subject. Ishvara is the ultimate cause of the universe. As the origin and cause of the universe he pervades all things like a string pervades beads in a necklace. To illustrate, he gives examples of his manifestations or vibhootis - he is the fragrance in earth and brightness in fire and so on.
So then, what is it that veils Ishvara from us, prevents us from accessing Ishvara? It is his maaya, which is nothing but the three gunaas - sattva, rajas and tamas. Sattva represents harmony, rajas represents action and tamas represents inertia. These three forces or energies create the entire universe. Only by surrendering to Ishvara can we cross over this maaya, and only a certain kind of person is fit to do so.
According to Shri Krishna, there are two categories of people - those who perform evil actions and those who perform good actions. The performers of good actions who turn to something that is higher than them are called devotees. Those devotees are further divided into 4 types : the distressed, the inquisitive, the seeker of liberation and the wise. The wise devotee is the dearest to Ishvara because he seeks Ishvara as his own self, seeking nothing else.
But unlike the wise devotee, the other three types of devotees seek Ishvara for something finite. Ishvara is not against this because at the very least it strengthens their faith and weakens their ego, so that one day they can aim for the real deal - realization of the infinite Ishvara, not a deity that can only provide finite ends. Till that happens, Ishvara delivers the results through those finite deities.
Ishvara's true nature is beyond maaya, which means he is beyond the three gunaas, beyond our mind and senses, unborn and unchanging. He is beyond space and time. But ever since the beginning of creation, most of us bound by maaya are under the sway of space, time and the three gunaas.
The conclusion is clear. Only those who aspire to realize Ishvara in his true infinite nature, and are ready to do so every moment of their life, will attain Ishvara. Karma yoga purifies our mind to prepare us for this task. But we need to learn the means by which we can gradually train ourselves to go beyond the finite notion of Ishvara. That is the topic of the eighth chapter, which first elaborates upon the technical terms introduced at the end of this chapter.
Tuesday, June 26, 2012
Bhagavad Gita Verse 30 Chapter 7
saadhibhootaadhidaivam maam saadhiyagnyam cha ye viduhu |
prayanaakaalepi cha maam te viduryuktachetasaha || 30 ||
Those who know me with “adhibhoota”, “adhidaiva” and “adhiyagnya” with a focused mind during the time of departure, they realize only me.
sa : with
adhibhoota : “adhibhoota”
adhidaivam : “adhidaiva”
maam : me
sa : with
adhiyagnyam : “adhiyagnya”
cha : and
ye : those who
viduhu : know
prayanaakaale : during the time of departure
api : also
cha : and
maam : me
te : they
viduhu : realize
yuktachetasaha : focused mind
Studying the Gita is akin to taking off in an airplane. Each chapter takes us to a higher and higher level of understanding. In this, the final shloka of the seventh chapter, we are taken from the level of the individual to the level of the cosmic. Shri Krishna introduces a topic that all of us have to confront: how should we prepare ourselves for death ?
We cannot begin to answer this question unless we gain an understanding of the cosmos, where did it come from, how is it sustained, where is it going and so on. Therefore, Shri Krishna in the eighth chapter shifts gears to address these questions.
Here, he introduces three additional terms: “adhibhoota”, “adhidaiva” and “adhiyagnya”. These terms along with the 3 terms from the previous shloka will be explained in the beginning of the next chapter. He also says that the wise devotee who has his mind focused on Ishvara realizes or attains Ishvara.
Let’s say we only think of chocolate ice cream for an entire day, non-stop. We do not let any other thought come into our mind. When we wake up the next day, what would be our first thought? Chocolate ice cream, of course. Similarly, Shri Krishna says that whatever we think just before we die shapes our destiny after we die. If we think of something worldly during the time of death, our destiny will be worldly. But if we think of Ishvara during our time of dying, we will attain Ishvara.
Now, although we like to plan our lives to the nth degree, none of us knows when we will die. If that is the case, the thought that is top priority in our minds will become our final thought. If we are worried about our job all the time, that will be our last thought. If we are worried about our family all the time, that will be our last thought. If we are worried about our the state of the world all the time, that will be our last thought.
Therefore, the practical lesson here is that we should learn to direct our attention towards Ishvara while we are performing our duties on this world. How exactly we should do this, as well as how the cosmos came into existence, is the topic of the eighth chapter.
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade jnyaanavignyaanayogonaamo saptamodhyaahaha || 7 ||
prayanaakaalepi cha maam te viduryuktachetasaha || 30 ||
Those who know me with “adhibhoota”, “adhidaiva” and “adhiyagnya” with a focused mind during the time of departure, they realize only me.
sa : with
adhibhoota : “adhibhoota”
adhidaivam : “adhidaiva”
maam : me
sa : with
adhiyagnyam : “adhiyagnya”
cha : and
ye : those who
viduhu : know
prayanaakaale : during the time of departure
api : also
cha : and
maam : me
te : they
viduhu : realize
yuktachetasaha : focused mind
Studying the Gita is akin to taking off in an airplane. Each chapter takes us to a higher and higher level of understanding. In this, the final shloka of the seventh chapter, we are taken from the level of the individual to the level of the cosmic. Shri Krishna introduces a topic that all of us have to confront: how should we prepare ourselves for death ?
We cannot begin to answer this question unless we gain an understanding of the cosmos, where did it come from, how is it sustained, where is it going and so on. Therefore, Shri Krishna in the eighth chapter shifts gears to address these questions.
Here, he introduces three additional terms: “adhibhoota”, “adhidaiva” and “adhiyagnya”. These terms along with the 3 terms from the previous shloka will be explained in the beginning of the next chapter. He also says that the wise devotee who has his mind focused on Ishvara realizes or attains Ishvara.
Let’s say we only think of chocolate ice cream for an entire day, non-stop. We do not let any other thought come into our mind. When we wake up the next day, what would be our first thought? Chocolate ice cream, of course. Similarly, Shri Krishna says that whatever we think just before we die shapes our destiny after we die. If we think of something worldly during the time of death, our destiny will be worldly. But if we think of Ishvara during our time of dying, we will attain Ishvara.
Now, although we like to plan our lives to the nth degree, none of us knows when we will die. If that is the case, the thought that is top priority in our minds will become our final thought. If we are worried about our job all the time, that will be our last thought. If we are worried about our family all the time, that will be our last thought. If we are worried about our the state of the world all the time, that will be our last thought.
Therefore, the practical lesson here is that we should learn to direct our attention towards Ishvara while we are performing our duties on this world. How exactly we should do this, as well as how the cosmos came into existence, is the topic of the eighth chapter.
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade jnyaanavignyaanayogonaamo saptamodhyaahaha || 7 ||
Monday, June 25, 2012
Bhagavad Gita Verse 29, Chapter 7
jaraamaranamokshaaya maamashritya yatanti ye |
te brahma tadviduhu kritsnamadhyaatmam karma chaakhilam || 29 ||
Those who strive for liberation from old age and death seeking my refuge, they know “brahman” as well as “adhyaatma” and “karma” completely.
jaraa : old age
marana : death
mokshaaya : for liberation from
maam : my
ashritya : taken refuge
yatanti : strive
ye : those who
te : they
brahma : brahman
tat : that
viduhu : know
kritsnam : completely
adhyaatmam : adhyaatma
karma : karma
cha : and
akhilam : entire
As a prelude to the eighth chapter, Shri Krishna introduces a series of technical terms that a devotee needs to know the meaning of in order to gain access to Ishvara. The terms are listed in this shloka and the next shloka, whereas the meaning of the terms is explained in the beginning of the eighth chapter.
Who exactly is this devotee? Shri Krishna says that it is that devotee who is striving. In other words, he is performing karma yoga for purification of his mind and intellect, and has become ready for meditation. But this devotee is not driven by blind faith. He is a jnyaani or wise devotee.
So now, what should the wise devotee have knowledge of? Three technical terms are mentioned in this shloka : brahman, adhyaatma and karma. Some more terms will be added in the next and last shloka of the seventh chapter.
te brahma tadviduhu kritsnamadhyaatmam karma chaakhilam || 29 ||
Those who strive for liberation from old age and death seeking my refuge, they know “brahman” as well as “adhyaatma” and “karma” completely.
jaraa : old age
marana : death
mokshaaya : for liberation from
maam : my
ashritya : taken refuge
yatanti : strive
ye : those who
te : they
brahma : brahman
tat : that
viduhu : know
kritsnam : completely
adhyaatmam : adhyaatma
karma : karma
cha : and
akhilam : entire
As a prelude to the eighth chapter, Shri Krishna introduces a series of technical terms that a devotee needs to know the meaning of in order to gain access to Ishvara. The terms are listed in this shloka and the next shloka, whereas the meaning of the terms is explained in the beginning of the eighth chapter.
Who exactly is this devotee? Shri Krishna says that it is that devotee who is striving. In other words, he is performing karma yoga for purification of his mind and intellect, and has become ready for meditation. But this devotee is not driven by blind faith. He is a jnyaani or wise devotee.
So now, what should the wise devotee have knowledge of? Three technical terms are mentioned in this shloka : brahman, adhyaatma and karma. Some more terms will be added in the next and last shloka of the seventh chapter.
Sunday, June 24, 2012
Bhagavad Gita Verse 28, Chapter 7
yesham tvantagatam paapam janaanaam punyakarmanaam |
te dvandvamohanirmuktaa bhajante maam dridhavrataahaa || 28 ||
But, those people of meritorious actions whose sins have been exhausted, they, freed from the delusion of duality, worship me with firm determination.
yesham : those who
tu : but
antagatam : exhausted
paapam : sin
janaanaam : people
punyakarmanaam : meritorious actions
te : they
dvandvamoha : delusion of duality
nirmuktaa : freed
bhajante : worship
maam : me
dridhavrataahaa : firm determination
The delusion of duality, as we saw earlier, is a condition that we are cast into right from birth. This delusion further strengthens maaya that prevents us from accessing Ishvara. Having explained the condition of most people who are trapped in this situation, Shri Krishna now describes the people who have come out of maaya. He says that only those who have conducted enough meritorious acts and wiped out their sins acquire the firm resolution to directly access Ishvara.
Let us revisit what exactly is meant here by merits and sins. What is a sin? Any time that our mind and senses drag us into the world, and force us to conduct actions born out of selfish desire, we commit a sin. When this happens again and again, it adds to the moha or delusion that blocks our discrimination or viveka.
Conversely, whenever we perform an unselfish action that is in line with our svadharma or duty, we commit a merit. In doing so, we do not add to the stock of delusion, but in fact purify our mind.
Therefore, Shri Krishna says that only those who perform unselfish actions are fit to approach Ishvara. The message is clear: do your duty because it is the only way to contact Ishvara. Karma yoga, seen from this vantage point, reasserts its importance.
Next, Shri Krishna begins to conclude this chapter by planting the seed of the next chapter in two shlokas. They deal with the fundamental question of our ultimate liberation.
te dvandvamohanirmuktaa bhajante maam dridhavrataahaa || 28 ||
But, those people of meritorious actions whose sins have been exhausted, they, freed from the delusion of duality, worship me with firm determination.
yesham : those who
tu : but
antagatam : exhausted
paapam : sin
janaanaam : people
punyakarmanaam : meritorious actions
te : they
dvandvamoha : delusion of duality
nirmuktaa : freed
bhajante : worship
maam : me
dridhavrataahaa : firm determination
The delusion of duality, as we saw earlier, is a condition that we are cast into right from birth. This delusion further strengthens maaya that prevents us from accessing Ishvara. Having explained the condition of most people who are trapped in this situation, Shri Krishna now describes the people who have come out of maaya. He says that only those who have conducted enough meritorious acts and wiped out their sins acquire the firm resolution to directly access Ishvara.
Let us revisit what exactly is meant here by merits and sins. What is a sin? Any time that our mind and senses drag us into the world, and force us to conduct actions born out of selfish desire, we commit a sin. When this happens again and again, it adds to the moha or delusion that blocks our discrimination or viveka.
Conversely, whenever we perform an unselfish action that is in line with our svadharma or duty, we commit a merit. In doing so, we do not add to the stock of delusion, but in fact purify our mind.
Therefore, Shri Krishna says that only those who perform unselfish actions are fit to approach Ishvara. The message is clear: do your duty because it is the only way to contact Ishvara. Karma yoga, seen from this vantage point, reasserts its importance.
Next, Shri Krishna begins to conclude this chapter by planting the seed of the next chapter in two shlokas. They deal with the fundamental question of our ultimate liberation.
Saturday, June 23, 2012
Bhagavad Gita Verse 27, Chapter 7
ichchaadveshasamutthena dvandvamohena bhaarata |
sarvabhootani sammoham sarge yaanti parantapa || 27 ||
O Bhaarata, ever since the creation (of this world), all beings attain ignorance by the delusion born of duality, O Arjuna.
ichchaa : desire
dvesha : hatred
samutthena : born of
dvandva : duality
mohena : delusion
bhaarata : O Bhaarata
sarvabhootani : all beings
sammoham : deluded
sarge : creation
yaanti : attain
parantapa : O Parantapa
If someone says “I love my job” or “I love to go to this city” we have no doubt in understanding that there is satisfaction in that emotion of loving something. But if someone says “I hate my boss”, we may not admit it but there is satisfaction in expressing hatred as well. It is next to impossible for our mind to think of anything without a tinge of love or hate.
Shri Krishna says that the moment we are born, we are cast into this double or dualistic thinking. We can never think an integrated, holistic thought because we are forced to think is terms of likes and dislikes. We run after a certain object because we like it so much and cannot live without it. We finally acquire it. But once that happens, that we begin to dislike that very object that we could not live without. Ultimately every such pursuit results in sorrow.
So therefore, how do we get rid of our likes and dislikes, and begin to think holistically? Karma yoga is the answer. By relentlessly performing actions for the service of a higher ideal, we eliminate likes and dislikes to a great extent. Every sense organ has a like and dislike for its respective objects. That is an undeniable truth. But whether or not we fuel these likes and dislikes is up to us. Breaking away from the clutches of the sense organs prepares us for piercing the screen of maaya.
Now, if we summarize the shlokas so far, we have the entire problem laid in front of us. Maaya caused by our dualistic disposition blocks us, prevents us from accessing the true nature of Ishvara. Unless we gain this access, we are trapped in samsaara or earthly existence. What should we now do?
sarvabhootani sammoham sarge yaanti parantapa || 27 ||
O Bhaarata, ever since the creation (of this world), all beings attain ignorance by the delusion born of duality, O Arjuna.
ichchaa : desire
dvesha : hatred
samutthena : born of
dvandva : duality
mohena : delusion
bhaarata : O Bhaarata
sarvabhootani : all beings
sammoham : deluded
sarge : creation
yaanti : attain
parantapa : O Parantapa
If someone says “I love my job” or “I love to go to this city” we have no doubt in understanding that there is satisfaction in that emotion of loving something. But if someone says “I hate my boss”, we may not admit it but there is satisfaction in expressing hatred as well. It is next to impossible for our mind to think of anything without a tinge of love or hate.
Shri Krishna says that the moment we are born, we are cast into this double or dualistic thinking. We can never think an integrated, holistic thought because we are forced to think is terms of likes and dislikes. We run after a certain object because we like it so much and cannot live without it. We finally acquire it. But once that happens, that we begin to dislike that very object that we could not live without. Ultimately every such pursuit results in sorrow.
So therefore, how do we get rid of our likes and dislikes, and begin to think holistically? Karma yoga is the answer. By relentlessly performing actions for the service of a higher ideal, we eliminate likes and dislikes to a great extent. Every sense organ has a like and dislike for its respective objects. That is an undeniable truth. But whether or not we fuel these likes and dislikes is up to us. Breaking away from the clutches of the sense organs prepares us for piercing the screen of maaya.
Now, if we summarize the shlokas so far, we have the entire problem laid in front of us. Maaya caused by our dualistic disposition blocks us, prevents us from accessing the true nature of Ishvara. Unless we gain this access, we are trapped in samsaara or earthly existence. What should we now do?
Friday, June 22, 2012
Bhagavad Gita Verse 26, Chapter 7
vedaaham samateetaani vartamaanaani chaarjuna |
bhavishyaani cha bhootaani maam tu veda na kashchana || 26 ||
I know those beings who used to exist, who exist now, and who will exist in the future, O Arjuna, but no one knows me.
veda : know
aham : I
samateetaani : those who have existed
vartamaanaani : those that exist
cha : and
arjuna : O Arjuna
bhavishyaani : those who will exist
cha : and
bhootaani : beings
maam : I
tu : but
veda : know
na : not
kashchana : anyone
In continuing the topic of maaya, Shri Krishna makes it very clear that maaya or the limitations of space and time do not have any impact on Ishvara. He says that Ishvara does not identify with any one form, therefore he has knowledge of all forms in the past, present or future. In other words, Ishvara transcends time.
Earlier, Shri Krishna had said that Ishvara is like a string that goes through all the beads in a necklace, which is a poetic way of saying that Ishvara is beyond space. So therefore, we can conclude that Ishvara is beyond space and time.
Looking at it differently, we who inhabit the world of three dimensions cannot understand the dimensionless Ishvara. When viewing a live broadcast, we are conscious of the time aspect because we cannot know how the broadcast will end. But if we are viewing a recorded program, we have the ability to go backwards and forwards in time and see all the events regardless of when they took place. Time as a concept ceases to exist if we have that ability.
Similarly, from Ishvara’s standpoint, there is no such thing as the past, present or future, because the concept of time does not exist for him. That is how he can have knowledge of everyone that was alive, is alive and will be alive.
What is the implication for us? The only way to know Ishvara completely is to surrender to him and take refuge in him. This means knowing that we do not have an independent existence or power apart from Ishvara. We need to lose our identity in Ishvara, become one with Ishvara.
Now, if we know that Ishvara alone is the truth, that alone is going to give infinite happiness, why don’t we really strive to know that Ishvara? Why is it that we get stuck here and there?This is answered in the next shloka.
bhavishyaani cha bhootaani maam tu veda na kashchana || 26 ||
I know those beings who used to exist, who exist now, and who will exist in the future, O Arjuna, but no one knows me.
veda : know
aham : I
samateetaani : those who have existed
vartamaanaani : those that exist
cha : and
arjuna : O Arjuna
bhavishyaani : those who will exist
cha : and
bhootaani : beings
maam : I
tu : but
veda : know
na : not
kashchana : anyone
In continuing the topic of maaya, Shri Krishna makes it very clear that maaya or the limitations of space and time do not have any impact on Ishvara. He says that Ishvara does not identify with any one form, therefore he has knowledge of all forms in the past, present or future. In other words, Ishvara transcends time.
Earlier, Shri Krishna had said that Ishvara is like a string that goes through all the beads in a necklace, which is a poetic way of saying that Ishvara is beyond space. So therefore, we can conclude that Ishvara is beyond space and time.
Looking at it differently, we who inhabit the world of three dimensions cannot understand the dimensionless Ishvara. When viewing a live broadcast, we are conscious of the time aspect because we cannot know how the broadcast will end. But if we are viewing a recorded program, we have the ability to go backwards and forwards in time and see all the events regardless of when they took place. Time as a concept ceases to exist if we have that ability.
Similarly, from Ishvara’s standpoint, there is no such thing as the past, present or future, because the concept of time does not exist for him. That is how he can have knowledge of everyone that was alive, is alive and will be alive.
What is the implication for us? The only way to know Ishvara completely is to surrender to him and take refuge in him. This means knowing that we do not have an independent existence or power apart from Ishvara. We need to lose our identity in Ishvara, become one with Ishvara.
Now, if we know that Ishvara alone is the truth, that alone is going to give infinite happiness, why don’t we really strive to know that Ishvara? Why is it that we get stuck here and there?This is answered in the next shloka.
Thursday, June 21, 2012
Bhagavad Gita Verse 25, Chapter 7
naaham prakaashaha sarvasya yogamaayaasamaavritaha |
moodhoyam naabhijaanaati loko maamajamavyayam || 25 ||
Concealed by yoga maaya, I am not visible to everyone. Foolish people do not recognize me as unborn and unchanging.
na : not
aham : me
prakaashaha : visible
sarvasya : everyone
yogamaayaa : yoga maayaa
samaavritaha : concealed
moodhaha : foolish
ayam : this
na : do not
abhijaanaati : recognize
lokaha : people
maam : me
ajam : unborn
avyayam : unchanging
Earlier, Shri Krishna stated the fundamental problem that most people have with regards to understanding the nature of Ishvara. A mental limitation forces people to think of Ishvara as a visible, finite entity. Here, Shri Krishna provides the reason for this mental limitation. He says that Ishvara is hidden from us due to the power of maaya.
Our mind is trained to recognize two things: space and time. We can only see, hear, touch, smell and taste objects in space. We can also perceive changes in those objects, which is nothing but the time aspect. So, we are unable to perceive anything that is beyond space and time. We can say that space and time is maaya, or the three gunaas of prakriti known as sattva, rajas and tamas are maaya.
Shri Krishna says that Ishvara has disguised himself in a dress, as it were, made of maaya. Our senses can perceive only maaya. Therefore, we fail to comprehend Ishvara, who is beyond maaya, just like the light of the sun blinds us from seeing the sun itself. Those who think that only the visible is real and the invisible is unreal are called moodha or foolish. They fail to see the real nature of Ishvara which is beyond birth and death.
But if we cannot pierce through maaya, can Ishvara do so? We shall see next.
moodhoyam naabhijaanaati loko maamajamavyayam || 25 ||
Concealed by yoga maaya, I am not visible to everyone. Foolish people do not recognize me as unborn and unchanging.
na : not
aham : me
prakaashaha : visible
sarvasya : everyone
yogamaayaa : yoga maayaa
samaavritaha : concealed
moodhaha : foolish
ayam : this
na : do not
abhijaanaati : recognize
lokaha : people
maam : me
ajam : unborn
avyayam : unchanging
Earlier, Shri Krishna stated the fundamental problem that most people have with regards to understanding the nature of Ishvara. A mental limitation forces people to think of Ishvara as a visible, finite entity. Here, Shri Krishna provides the reason for this mental limitation. He says that Ishvara is hidden from us due to the power of maaya.
Our mind is trained to recognize two things: space and time. We can only see, hear, touch, smell and taste objects in space. We can also perceive changes in those objects, which is nothing but the time aspect. So, we are unable to perceive anything that is beyond space and time. We can say that space and time is maaya, or the three gunaas of prakriti known as sattva, rajas and tamas are maaya.
Shri Krishna says that Ishvara has disguised himself in a dress, as it were, made of maaya. Our senses can perceive only maaya. Therefore, we fail to comprehend Ishvara, who is beyond maaya, just like the light of the sun blinds us from seeing the sun itself. Those who think that only the visible is real and the invisible is unreal are called moodha or foolish. They fail to see the real nature of Ishvara which is beyond birth and death.
But if we cannot pierce through maaya, can Ishvara do so? We shall see next.
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