brahmano hi pratishthaahamamritasyaavyayasya cha |
shaashvatasya cha dharmasya sukhasyaikaantikasya cha || 27 ||
For, I am the abode of brahman, the immortal, the imperishable, the eternal constitution, and of absolute joy.
brahmanaha : brahman
hi : for
pratishthaa : abode
aham : I am
amritasya : immortal
avyayasya : imperishable
cha : and
shaashvatasya : eternal
cha : and
dharmasya : constitution
sukhasya : of joy
aikaantikasya : absolute
cha : and
The thirteenth chapter of the Gita explained the topic of jnyaana yoga or the yoga of knowledge. One of the topics in that chapter was the description of nirguna brahman, which is the eternal essence in its purest state. Shri Krishna described the technique of mentally removing the upaadhis - the veiling of the organs, the senses and so on - to get to the eternal essence that is at the core all of us. One who attained this eternal essence through jnyaana yoga achieved liberation or moksha. Arjuna recollected this teaching, and a doubt arose in his mind. What was that doubt?
In the previous shloka of this chapter, Shri Krishna asserted that liberation would be attained by the one who has undivided devotion towards Ishvara. But in the previous chapter, Shri Krishna had said that the fruit of knowing the eternal essence in its purest state, nirguna brahman, also resulted in liberation. To address Arjuna's doubt about the difference between the two approaches, Shri Krishna says here that he, as Ishvara, is the abode of the pure eternal essence, of nirguna brahman. In other words, undivided devotion to Ishvara results in the same outcome as does the yoga of knowledge. He also describes this pure eternal essence as immortal, imperishable, eternal and full of joy, just like he did in the thirteenth chapter. Furthermore, he says that the eternal essence is attained through the dharma or constitution of devotion and knowledge.
Shri Shankaraachaarya provides further nuances to this explanation in his commentary. He says that Prakriti or maaya is a power of nirguna brahman. Just like the strength of a strong person is inseparable from the person itself, maaya is inseparable from nirguna brahman. Therefore, it is nirguna brahman, with the power of maaya, that is speaking to Arjuna as Ishvara. This is the connection between nirguna brahman - brahman without maaya - and saguna brahman - brahman with maaya. Saguna brahman is the abode, and the power, of nirguna brahman. And the methods to attain brahman - devotion and knowledge - are two sides of the same coin. With this message, Shri Krishna concludes the fourteenth chapter.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade gunatrayavibhaagayogo naama chaturdashodhyaayaha || 14 ||
Showing posts with label hi. Show all posts
Showing posts with label hi. Show all posts
Monday, March 4, 2013
Tuesday, January 29, 2013
Bhagavad Gita Verse 28, Chapter 13
samam pashyanhi sarvatra samavasthitameeshvaram |
na hinastyaatmanaatmaanam tato yaati paraam gatim || 28 ||
For, he who sees Ishvara established equally everywhere, does not kill his self by his own self. That is why he attains the supreme state.
samam : equal
pashyan : he who sees
hi :for
sarvatra : everywhere
samavasthitam : established equally
eeshvaram : Ishvara
na : not
hinasti : kill
aatmanaa : his self
aatmaanam : by his own self
tataha : that is why
yaati : attains
paraam : supreme
gatim : state
Shri Krishna explains the result of developing an equanimous vision in this shloka. He says that one who sees Ishvara residing equally in everything and everyone, including himself, does not harm or kill his self by his own self. He says that we commit a kind of suicide whenever we do not focus on the imperishable and give too much importance to the perishable. We would very rarely get the urge to commit suicide. So how does this happen?
Whenever our body’s weight increases or decreases, we say "I am fat, I am thin". Whenever our body falls ill and recovers, we say "I am sick, I am healthy". Whenever our body is injured and healed, we say "I am injured, I am healed". We have taken on changes that happen to a mass of flesh and bones as our own changes. By repeatedly taking on this identification to the body due to ignorance of our true nature, we get stuck in an endless cycle of desire, action, birth and death. This entry into the cycle of birth and death is referred to as "killing of one’s self by one’s own self".
Shri Krishna says that we need to develop samadarshanam, the vision of seeing the imperishable Ishvara in the perishable world. We need to stop identifying with the body, which is not ours to begin with. It belongs to the five elements that make up the universe, and will go back to them when it has run its course. We should identify with Ishvara who exists equally in us and in other beings. When we recognize that the Ishvara in us is the same Ishvara in everyone, we will attain the most supreme, the most pure state of Ishvara which is the state of brahman, the eternal essence. The instant we realize our identity with brahman, we attain liberation or moksha.
We have seen how to attach ourselves to Ishvara, how to identify ourselves with Ishvara in these shlokas. We also need to detach ourselves from Prakriti. We shall see how to do this in the next two shlokas.
na hinastyaatmanaatmaanam tato yaati paraam gatim || 28 ||
For, he who sees Ishvara established equally everywhere, does not kill his self by his own self. That is why he attains the supreme state.
samam : equal
pashyan : he who sees
hi :for
sarvatra : everywhere
samavasthitam : established equally
eeshvaram : Ishvara
na : not
hinasti : kill
aatmanaa : his self
aatmaanam : by his own self
tataha : that is why
yaati : attains
paraam : supreme
gatim : state
Shri Krishna explains the result of developing an equanimous vision in this shloka. He says that one who sees Ishvara residing equally in everything and everyone, including himself, does not harm or kill his self by his own self. He says that we commit a kind of suicide whenever we do not focus on the imperishable and give too much importance to the perishable. We would very rarely get the urge to commit suicide. So how does this happen?
Whenever our body’s weight increases or decreases, we say "I am fat, I am thin". Whenever our body falls ill and recovers, we say "I am sick, I am healthy". Whenever our body is injured and healed, we say "I am injured, I am healed". We have taken on changes that happen to a mass of flesh and bones as our own changes. By repeatedly taking on this identification to the body due to ignorance of our true nature, we get stuck in an endless cycle of desire, action, birth and death. This entry into the cycle of birth and death is referred to as "killing of one’s self by one’s own self".
Shri Krishna says that we need to develop samadarshanam, the vision of seeing the imperishable Ishvara in the perishable world. We need to stop identifying with the body, which is not ours to begin with. It belongs to the five elements that make up the universe, and will go back to them when it has run its course. We should identify with Ishvara who exists equally in us and in other beings. When we recognize that the Ishvara in us is the same Ishvara in everyone, we will attain the most supreme, the most pure state of Ishvara which is the state of brahman, the eternal essence. The instant we realize our identity with brahman, we attain liberation or moksha.
We have seen how to attach ourselves to Ishvara, how to identify ourselves with Ishvara in these shlokas. We also need to detach ourselves from Prakriti. We shall see how to do this in the next two shlokas.
Friday, December 21, 2012
Bhagavad Gita Verse 12, Chapter 12
shreyo hi jnyaanamabhyaasaanjnyaanaaddhyaanam vishishyate |
dhyaanaatkarmaphalatyaagastyaagaacchaantiranantaram || 12 ||
Knowledge is superior to practice, meditation is superior to knowledge, and renunciation of fruits of actions is superior to meditation, for peace immediately follows renunciation.
shreyaha : superior
hi : for
jnyaanam : knowledge
abhyaasaat : practice
jnyaanaat : knowledge
dhyaanam : meditation
vishishyate : superior
dhyaanaat : meditation
karmaphalatyaagaha : renunciation of fruits of action
tyaagaat : renunciation
shantihi : peace
anantaram : immeditately follows
The last four shlokas laid out a series of stages that enable us to access Ishvara based on our qualifications. They were laid out in descending order, addressing the most qualified to the least qualified. Jnyaana yoga was prescribed for those who have given up attachment to the body, abhyaasa yoga for those who can sit for meditation, bhakti yoga for those who can perform every action for Ishvara, and karma yoga for those who can dedicate the results of their actions to Ishvara.
Here, Shri Krishna provides a recap of those four shlokas as well as providing some additional insights into the nuances of each stage. He first says that knowledge is superior to practice. Here, practice refers to mere mechanical chanting of japas without the involvement of the mind or the intellect. Such inert practice will not lead us anywhere. Shri Krishna cautions us against jumping into meditative practice without the knowledge of what we are doing, how to do it, what is the goal and so on.
Next, he says that meditation is superior to knowledge. Here, the word meditation is used in the sense of a higher kind of knowledge, one that does not create a distinction between the knower and the known, one that is a direct, intuitive understanding of Ishvara. This higher kind of knowledge is superior than dry, academic knowledge gained through a cursory reading of the scriptures without the guidance of a guru, and without the perfect internalization of that knowledge through a pure mind and intellect. In this sense, meditation or higher knowledge is superior to purely academic knowledge.
Now to get to these two stages, we have to take stock of our qualifications. Shri Krishna knew that the majority of people would have a great sense of attachment to the body, as well as a large stock of selfish desires that prompt them to selfish actions. They need a technique that is appropriate for their qualifications, and that will bring them to a stage where they can eventually practice meditation. For such individuals, renunciation of the fruits of actions, or karma yoga, is superior than meditation. Only renunciation will bring short term peace through reduction of worry for the future, and long term peace by making us qualified for meditation.
dhyaanaatkarmaphalatyaagastyaagaacchaantiranantaram || 12 ||
Knowledge is superior to practice, meditation is superior to knowledge, and renunciation of fruits of actions is superior to meditation, for peace immediately follows renunciation.
shreyaha : superior
hi : for
jnyaanam : knowledge
abhyaasaat : practice
jnyaanaat : knowledge
dhyaanam : meditation
vishishyate : superior
dhyaanaat : meditation
karmaphalatyaagaha : renunciation of fruits of action
tyaagaat : renunciation
shantihi : peace
anantaram : immeditately follows
The last four shlokas laid out a series of stages that enable us to access Ishvara based on our qualifications. They were laid out in descending order, addressing the most qualified to the least qualified. Jnyaana yoga was prescribed for those who have given up attachment to the body, abhyaasa yoga for those who can sit for meditation, bhakti yoga for those who can perform every action for Ishvara, and karma yoga for those who can dedicate the results of their actions to Ishvara.
Here, Shri Krishna provides a recap of those four shlokas as well as providing some additional insights into the nuances of each stage. He first says that knowledge is superior to practice. Here, practice refers to mere mechanical chanting of japas without the involvement of the mind or the intellect. Such inert practice will not lead us anywhere. Shri Krishna cautions us against jumping into meditative practice without the knowledge of what we are doing, how to do it, what is the goal and so on.
Next, he says that meditation is superior to knowledge. Here, the word meditation is used in the sense of a higher kind of knowledge, one that does not create a distinction between the knower and the known, one that is a direct, intuitive understanding of Ishvara. This higher kind of knowledge is superior than dry, academic knowledge gained through a cursory reading of the scriptures without the guidance of a guru, and without the perfect internalization of that knowledge through a pure mind and intellect. In this sense, meditation or higher knowledge is superior to purely academic knowledge.
Now to get to these two stages, we have to take stock of our qualifications. Shri Krishna knew that the majority of people would have a great sense of attachment to the body, as well as a large stock of selfish desires that prompt them to selfish actions. They need a technique that is appropriate for their qualifications, and that will bring them to a stage where they can eventually practice meditation. For such individuals, renunciation of the fruits of actions, or karma yoga, is superior than meditation. Only renunciation will bring short term peace through reduction of worry for the future, and long term peace by making us qualified for meditation.
Wednesday, November 14, 2012
Bhagavad Gita Verse 31, Chapter 11
aakhyaa hi me ko bhavaanugraroopo namostute devavara praseeda |
vijnyaatumichhaami bhavantamaadyam na hi prajaanaami tava pravruttim || 31 ||
Please reveal who you are, with such a fierce form. I bow to you, O best among deities, be gracious. I wish to know you, O ancient being, for I do not understand your purpose.
aakhyaahi : please reveal
me : to me
kaha : who
bhavaan : you
ugraroopaha : fierce form
namaha astu : I bow
te : to you
devavara : O best among deities
praseeda : be gracious
vijnyaatum : to know
ichhaami : I wish
bhavantam : you
aadyam : ancient being
na : not
hi : for
prajaanaami : do I understand
tava : your
pravruttim : purpose
In the seventh book or canto of the Srimad Bhaagavatam, Lord Vishnu incarnates as the Lion Man Narasimha to slay Hiranyakashipu, the king of the demons. He then proceeds to destroy Hiranyakashipu’s army. But his anger is not appeased even after doing so. Extremely scared and worried, the heavenly deities send Prahalaada, Lord Vishnu’s devotee, to talk to Narasimha. He first praises Lord Vishnu, after which he asks him several questions. Appeasement, followed by humble questioning, is the best way to pacify an angry person, which is what Arjuna did to the fearful cosmic form of Ishvara in this shloka.
In the course of just a few moments, Shri Krishna transformed from his human form, to a gigantic cosmic form that was pleasing, then to another cosmic form that was extremely scary. Arjuna requested him to reveal who he was at this moment, and what was his mission and purpose for destroying everything. Even in his request there was humility and surrender, because Arjuna asked for the Lord’s grace, knowing fully well that he was the “Aadyam”, the original primal being of this universe.
The word “Aadyam” is used by Sant Jnyaneshwar in the first stanza of his commentary on the Gita known as the Jnyaaneshwari : “Om Namoji Aadya”, meaning “my salutations to that primal being”. This word is extremely significant in the context of this shloka. For someone or something to take on the responsibility of destruction, it has to be present before and after creation. It also has to be beyond all names and forms, because it is names and forms that are created and destroyed. So when the entire universe is dissolved, the same original being creates, sustains and destroys the universe again.
vijnyaatumichhaami bhavantamaadyam na hi prajaanaami tava pravruttim || 31 ||
Please reveal who you are, with such a fierce form. I bow to you, O best among deities, be gracious. I wish to know you, O ancient being, for I do not understand your purpose.
aakhyaahi : please reveal
me : to me
kaha : who
bhavaan : you
ugraroopaha : fierce form
namaha astu : I bow
te : to you
devavara : O best among deities
praseeda : be gracious
vijnyaatum : to know
ichhaami : I wish
bhavantam : you
aadyam : ancient being
na : not
hi : for
prajaanaami : do I understand
tava : your
pravruttim : purpose
In the seventh book or canto of the Srimad Bhaagavatam, Lord Vishnu incarnates as the Lion Man Narasimha to slay Hiranyakashipu, the king of the demons. He then proceeds to destroy Hiranyakashipu’s army. But his anger is not appeased even after doing so. Extremely scared and worried, the heavenly deities send Prahalaada, Lord Vishnu’s devotee, to talk to Narasimha. He first praises Lord Vishnu, after which he asks him several questions. Appeasement, followed by humble questioning, is the best way to pacify an angry person, which is what Arjuna did to the fearful cosmic form of Ishvara in this shloka.
In the course of just a few moments, Shri Krishna transformed from his human form, to a gigantic cosmic form that was pleasing, then to another cosmic form that was extremely scary. Arjuna requested him to reveal who he was at this moment, and what was his mission and purpose for destroying everything. Even in his request there was humility and surrender, because Arjuna asked for the Lord’s grace, knowing fully well that he was the “Aadyam”, the original primal being of this universe.
The word “Aadyam” is used by Sant Jnyaneshwar in the first stanza of his commentary on the Gita known as the Jnyaaneshwari : “Om Namoji Aadya”, meaning “my salutations to that primal being”. This word is extremely significant in the context of this shloka. For someone or something to take on the responsibility of destruction, it has to be present before and after creation. It also has to be beyond all names and forms, because it is names and forms that are created and destroyed. So when the entire universe is dissolved, the same original being creates, sustains and destroys the universe again.
Wednesday, November 7, 2012
Bhagavad Gita Verse 24, Chapter 11
nabhahasprisham deeptamanekavarnam vyaattaananam deeptavishaalanetram |
drishtvaa hi tvaam pravyathitaantaraatmaa dhritim na vindaami shamam cha vishno || 24 ||
Seeing you touching the sky, glowing with several colours, with gaping mouths and large blazing eyes, my mind is scared. I have neither courage nor serenity, O Vishnu.
nabhahasprisham : touching the sky
deeptam : glowing
anekavarnam : several colours
vyaatta : gaping
aananam : mouths
deeptavishaalanetram : large blazing eyes
drishtvaa : seeing
hi : for
tvaam : you
pravyathita : scared
antaraatmaa : mind
dhritim : courage
na : no
vindaami : I have
shamam : serenity
cha : and
vishnoho : O Vishnu
Arjuna describes just how gigantic the cosmic form looked. He says that it “touched the sky”. Its size, combined with the horrible imagery that he saw, created a sight that was scarier than anything we can imagine. Arjuna says that it had an infinite number of colours, indicating the potential to create all kinds of names and forms. Furthermore, it had an infinite number of mouths wide open with fangs, as well as gigantic fiery eyes.
This “raudra roopa” or angry form of Ishvara had quite an impact on Arjuna. He admitted to Shri Krishna that he had lost his courage. For one of the world’s foremost warriors that considers courage paramount to say such a thing indicates that this cosmic form must really have been something beyond the realm of our imagination.
Arjuna also admitted that he had lost all his serenity. In the second chapter, Shri Krishna mentioned that a “sthita-prajnya” or one who is established in the eternal essence has three key qualities: holistic vision, serenity of mind, and unattached living. Arjuna was a tranquil person by nature, but this manifestation of the cosmic form has the effect of destabilizing him.
From our perspective, even if we never see this terrible form, there are several instances in our life when we experience situations that make us lose our will to fight, and also take our serenity away. This shloka urges to recognize Ishvara’s handiwork behind even those situations that make us lose faith in him, and to constantly remind ourselves that every unfortunate circumstance is a means for our self-purification.
Even though Arjuna wanted Shri Krishna to end displaying this cosmic form, there was more to come as we shall see next.
drishtvaa hi tvaam pravyathitaantaraatmaa dhritim na vindaami shamam cha vishno || 24 ||
Seeing you touching the sky, glowing with several colours, with gaping mouths and large blazing eyes, my mind is scared. I have neither courage nor serenity, O Vishnu.
nabhahasprisham : touching the sky
deeptam : glowing
anekavarnam : several colours
vyaatta : gaping
aananam : mouths
deeptavishaalanetram : large blazing eyes
drishtvaa : seeing
hi : for
tvaam : you
pravyathita : scared
antaraatmaa : mind
dhritim : courage
na : no
vindaami : I have
shamam : serenity
cha : and
vishnoho : O Vishnu
Arjuna describes just how gigantic the cosmic form looked. He says that it “touched the sky”. Its size, combined with the horrible imagery that he saw, created a sight that was scarier than anything we can imagine. Arjuna says that it had an infinite number of colours, indicating the potential to create all kinds of names and forms. Furthermore, it had an infinite number of mouths wide open with fangs, as well as gigantic fiery eyes.
This “raudra roopa” or angry form of Ishvara had quite an impact on Arjuna. He admitted to Shri Krishna that he had lost his courage. For one of the world’s foremost warriors that considers courage paramount to say such a thing indicates that this cosmic form must really have been something beyond the realm of our imagination.
Arjuna also admitted that he had lost all his serenity. In the second chapter, Shri Krishna mentioned that a “sthita-prajnya” or one who is established in the eternal essence has three key qualities: holistic vision, serenity of mind, and unattached living. Arjuna was a tranquil person by nature, but this manifestation of the cosmic form has the effect of destabilizing him.
From our perspective, even if we never see this terrible form, there are several instances in our life when we experience situations that make us lose our will to fight, and also take our serenity away. This shloka urges to recognize Ishvara’s handiwork behind even those situations that make us lose faith in him, and to constantly remind ourselves that every unfortunate circumstance is a means for our self-purification.
Even though Arjuna wanted Shri Krishna to end displaying this cosmic form, there was more to come as we shall see next.
Saturday, November 3, 2012
Bhagavad Gita Verse 20, Chapter 11
dyaavaaprathivyoridamantaram hi vyaaptam tvayaikena dishashcha sarvaahaa |
drashtvaadbhutam roopamagram tavedam lokatrayam pravyathitam mahaatman || 20 ||
This distance between heaven, earth is and all directions is pervaded only by you alone. Having seen this, your fascinating and terrible form, the three worlds are afraid, O great one.
dyaavaaprathivyoho : heaven and earth
idam : this
antaram : distance
hi : only
vyaaptam : pervaded
tvayaa : by you
ekena : one
dishashcha : directions
sarvaahaa : all
drashtvaa : having seen
adbhutam : fascinating
roopam : form
agram : terrible
tava : your
idam : this
lokatrayam : three worlds
pravyathitam : afraid
mahaatman : O great one
Nowadays, computers can be trained to recognize objects and faces. They do this by first taking a snapshot of a scene, and then differentiating between what is space is what is not. If they can do this differentiation correctly, they can compare the outlines of the “not-space” with outlines of familiar objects to arrive at a conclusion such as “this is a box” and so on.
Our eyes work in pretty much the same way. Whenever they see space, they do three things. First, they separate whatever they see as not-space and call those things “objects”. Next, they send those objects to the mind which uses its memory to say “this is a box and a key”. But in addition to recognizing objects, the mind also automatically adds another thought. Since the box and key are separated by space, they are far away from me and therefore not a part of me.
Our minds are conditioned to believe that Ishvara is sitting somewhere far away. He is separated from us by space, by distance. But when Arjuna saw the cosmic form, he realized that space is not different from Ishvara. In fact, Shri Krishna himself said that space is part of his nature in the seventh chapter. Ishvara is not separate and far away from us, he is with us all the time. In fact, he only exists, “ekena”, all alone, by himself. We are not different from him. This is the main point of this shloka. Only by constantly remembering the cosmic form will we truly understand this message.
Now, Ishvara’s ugra roopa, his terrible form, slowly replaces his saumya roopa, his pleasant for. For every pleasant experience in the world, there has to be a corresponding unpleasant experience as well. Once you label something as “good”, there will be something “bad” by default. Seeing this frightful form of Ishvara, with fire coming out of all his mouths, all the three worlds were beginning to worry.
drashtvaadbhutam roopamagram tavedam lokatrayam pravyathitam mahaatman || 20 ||
This distance between heaven, earth is and all directions is pervaded only by you alone. Having seen this, your fascinating and terrible form, the three worlds are afraid, O great one.
dyaavaaprathivyoho : heaven and earth
idam : this
antaram : distance
hi : only
vyaaptam : pervaded
tvayaa : by you
ekena : one
dishashcha : directions
sarvaahaa : all
drashtvaa : having seen
adbhutam : fascinating
roopam : form
agram : terrible
tava : your
idam : this
lokatrayam : three worlds
pravyathitam : afraid
mahaatman : O great one
Nowadays, computers can be trained to recognize objects and faces. They do this by first taking a snapshot of a scene, and then differentiating between what is space is what is not. If they can do this differentiation correctly, they can compare the outlines of the “not-space” with outlines of familiar objects to arrive at a conclusion such as “this is a box” and so on.
Our eyes work in pretty much the same way. Whenever they see space, they do three things. First, they separate whatever they see as not-space and call those things “objects”. Next, they send those objects to the mind which uses its memory to say “this is a box and a key”. But in addition to recognizing objects, the mind also automatically adds another thought. Since the box and key are separated by space, they are far away from me and therefore not a part of me.
Our minds are conditioned to believe that Ishvara is sitting somewhere far away. He is separated from us by space, by distance. But when Arjuna saw the cosmic form, he realized that space is not different from Ishvara. In fact, Shri Krishna himself said that space is part of his nature in the seventh chapter. Ishvara is not separate and far away from us, he is with us all the time. In fact, he only exists, “ekena”, all alone, by himself. We are not different from him. This is the main point of this shloka. Only by constantly remembering the cosmic form will we truly understand this message.
Now, Ishvara’s ugra roopa, his terrible form, slowly replaces his saumya roopa, his pleasant for. For every pleasant experience in the world, there has to be a corresponding unpleasant experience as well. Once you label something as “good”, there will be something “bad” by default. Seeing this frightful form of Ishvara, with fire coming out of all his mouths, all the three worlds were beginning to worry.
Tuesday, October 16, 2012
Bhagavad Gita Verse 2, Chapter 11
bhavaapyayau hi bhootaanaam shrutau vistarasho mayaa |
tvattaha kamalapatraaksha maahaatmyamapi chaavyayam || 2 ||
For, I have heard about the creation and dissolution of all beings, elaborately, from you O lotus-eyed one, and also about your imperishable glory.
bhavaapyayau : creation and dissolution
hi : for
bhootaanaam : all beings
shrutau : have heard
vistarashaha : elaborately
mayaa : I have
tvattaha : from you
kamalapatraaksha : O lotus-eyed
maahaatmyam : glory
api : also
cha : and
avyayam : imperishable
Arjuna, ever the good student, uses this shloka to summarize Shri Krishna’s teaching. He acknowledges that he has understood the essence of the teaching, which asserts Ishvara as the creator, maintainer and dissolution of the entire universe. In other words, there is no other cause of the universe besides Ishvara. He is both the raw material and the intelligence behind the universe. This “mahaatmyam” or glory was further reinforced in Arjuna’s mind by hearing the divine expressions of Ishvara from Shri Krishna.
However, by addressing Shri Krishna as “lotus-eyed”, Arjuna also reveals his understanding of another aspect of Ishvara. Like the lotus that does not get affected by the attributes of its pond, Ishvara does not get personally involved in the workings of the universe. He is impartial to everyone in the granting of results, liberation and bondage. He remains as the “avyayam” or imperishable foundation upon which the mechanical Prakriti projects the multitude of names and forms.
Now, there is a hint of dissatisfaction expressed by Arjuna in this shloka. Even though he has understood the teaching from Ishvara himself, resolved his doubts, and also learnt the techniques of karma yoga and dhyana yoga or meditation, he needs one more thing. What is that? He divulges it in the next shloka.
tvattaha kamalapatraaksha maahaatmyamapi chaavyayam || 2 ||
For, I have heard about the creation and dissolution of all beings, elaborately, from you O lotus-eyed one, and also about your imperishable glory.
bhavaapyayau : creation and dissolution
hi : for
bhootaanaam : all beings
shrutau : have heard
vistarashaha : elaborately
mayaa : I have
tvattaha : from you
kamalapatraaksha : O lotus-eyed
maahaatmyam : glory
api : also
cha : and
avyayam : imperishable
Arjuna, ever the good student, uses this shloka to summarize Shri Krishna’s teaching. He acknowledges that he has understood the essence of the teaching, which asserts Ishvara as the creator, maintainer and dissolution of the entire universe. In other words, there is no other cause of the universe besides Ishvara. He is both the raw material and the intelligence behind the universe. This “mahaatmyam” or glory was further reinforced in Arjuna’s mind by hearing the divine expressions of Ishvara from Shri Krishna.
However, by addressing Shri Krishna as “lotus-eyed”, Arjuna also reveals his understanding of another aspect of Ishvara. Like the lotus that does not get affected by the attributes of its pond, Ishvara does not get personally involved in the workings of the universe. He is impartial to everyone in the granting of results, liberation and bondage. He remains as the “avyayam” or imperishable foundation upon which the mechanical Prakriti projects the multitude of names and forms.
Now, there is a hint of dissatisfaction expressed by Arjuna in this shloka. Even though he has understood the teaching from Ishvara himself, resolved his doubts, and also learnt the techniques of karma yoga and dhyana yoga or meditation, he needs one more thing. What is that? He divulges it in the next shloka.
Wednesday, September 19, 2012
Bhagavad Gita Verse 19, Chapter 10
Shree Bhagavaan uvaacha:
hanta te kathayishyaami divyaa hyaatmavibhootayaha |
praadhaanyataha kurushreshtha naastyanto vistarasya me || 19 ||
Shree Bhagavaan said:
Of course. I will tell you my most significant divine expressions, O best of the Kurus. For there is no end to the extent of my expressions.
hanta : Of course
te : you
kathayishyaami : I will tell
divyaahaa : divine
hi : for
aatma : my
vibhootayaha : expressions
praadhaanyataha : significant
kurushreshtha : O best of the Kurus
na : no
asti : is
antaha : end
vistarasya : extent
me : my
So far, Arjuna expressed interest and enthusiasm for hearing Ishvara’s manifestations and expressions in detail. Shri Krishna, delighted with Arjuna’s request, replied by saying “hanta”. The word hanta has three meanings. It is used to express excitement, wonder or dejection. In this context, Shri Krishna was happy and eager to speak about Ishvara’s glories, so the meaning here is with regards to excitement.
Let us go back to our electricity example. There are thousands upon thousands of objects that use electricity. It is impossible to enumerate all of them. But it is possible to list those objects that are mighty, powerful, or have the capacity to elicit wonder and awe. Similarly, Shri Krishna admitted that though it would not be possible to list all of Ishvara’s glories and expressions because they are infinite. However, he would be able to list the most significant ones.
As we go through the list of Ishvara’s expressions in the upcoming shlokas, we may tend to get carried away by the richness of the stories, the mythology, the history and so on. While that is good and has its place, let us not forget the main point, which is to keep our mind established in the thought that “Ishvara is in everything”.
hanta te kathayishyaami divyaa hyaatmavibhootayaha |
praadhaanyataha kurushreshtha naastyanto vistarasya me || 19 ||
Shree Bhagavaan said:
Of course. I will tell you my most significant divine expressions, O best of the Kurus. For there is no end to the extent of my expressions.
hanta : Of course
te : you
kathayishyaami : I will tell
divyaahaa : divine
hi : for
aatma : my
vibhootayaha : expressions
praadhaanyataha : significant
kurushreshtha : O best of the Kurus
na : no
asti : is
antaha : end
vistarasya : extent
me : my
So far, Arjuna expressed interest and enthusiasm for hearing Ishvara’s manifestations and expressions in detail. Shri Krishna, delighted with Arjuna’s request, replied by saying “hanta”. The word hanta has three meanings. It is used to express excitement, wonder or dejection. In this context, Shri Krishna was happy and eager to speak about Ishvara’s glories, so the meaning here is with regards to excitement.
Let us go back to our electricity example. There are thousands upon thousands of objects that use electricity. It is impossible to enumerate all of them. But it is possible to list those objects that are mighty, powerful, or have the capacity to elicit wonder and awe. Similarly, Shri Krishna admitted that though it would not be possible to list all of Ishvara’s glories and expressions because they are infinite. However, he would be able to list the most significant ones.
As we go through the list of Ishvara’s expressions in the upcoming shlokas, we may tend to get carried away by the richness of the stories, the mythology, the history and so on. While that is good and has its place, let us not forget the main point, which is to keep our mind established in the thought that “Ishvara is in everything”.
Sunday, September 16, 2012
Bhagavad Gita Verse 16, Chapter 10
vaktumarhasyasheshena divyaa hyaatmavibhootayaha |
yaabhirvibhootibhirlokaanimaanstvam vyaapya tishthasi || 16 ||
Only you are capable of describing your divine expressions in totality. You are established in the universes by pervading them with these expressions.
vaktum : describing
arhasi : you are capable
asheshena : in totality
divyaahaa : divine
hi : only
aatma : your
vibhootayaha : expressions
yaabhihi : which
vibhootibhihi : by expressions
lokaan : universes
imaan : these
tvam : you
vyaapya : by pervading
tishthasi : established
Arjuna, eager to know the true nature of Ishvara, now understood that Ishvara is not some third party that creates and sustains the universe by standing outside of it. To that end, he acknowledges that Ishvara is part and parcel of the universe by saying that Ishvara has established himself by pervading the entire universe with his manifestations and expressions. It is like saying that the Internet, by pervading our every activity, has established itself in our life.
With this realization, Arjuna begins to request Shri Krishna to give him a detailed understanding of Ishvara’s expressions. Since Ishvara is the origin, the first cause, only Ishvara in the form of Shri Krishna is capable or competent to reveal his true nature to Arjuna.
For example, only a really old person who was alive during the Indian freedom struggle can reveal details to us that we may never hear about or read about anywhere else. Similarly, only Ishvara can reveal his divine opulence and glories. It is said that the Vedas, also known as “shruti”, are the mouthpiece of Ishvara. The Gita has been derived from the Vedas.
Arjuna, having praised Ishvara, now begins asking his question in the next shloka.
yaabhirvibhootibhirlokaanimaanstvam vyaapya tishthasi || 16 ||
Only you are capable of describing your divine expressions in totality. You are established in the universes by pervading them with these expressions.
vaktum : describing
arhasi : you are capable
asheshena : in totality
divyaahaa : divine
hi : only
aatma : your
vibhootayaha : expressions
yaabhihi : which
vibhootibhihi : by expressions
lokaan : universes
imaan : these
tvam : you
vyaapya : by pervading
tishthasi : established
Arjuna, eager to know the true nature of Ishvara, now understood that Ishvara is not some third party that creates and sustains the universe by standing outside of it. To that end, he acknowledges that Ishvara is part and parcel of the universe by saying that Ishvara has established himself by pervading the entire universe with his manifestations and expressions. It is like saying that the Internet, by pervading our every activity, has established itself in our life.
With this realization, Arjuna begins to request Shri Krishna to give him a detailed understanding of Ishvara’s expressions. Since Ishvara is the origin, the first cause, only Ishvara in the form of Shri Krishna is capable or competent to reveal his true nature to Arjuna.
For example, only a really old person who was alive during the Indian freedom struggle can reveal details to us that we may never hear about or read about anywhere else. Similarly, only Ishvara can reveal his divine opulence and glories. It is said that the Vedas, also known as “shruti”, are the mouthpiece of Ishvara. The Gita has been derived from the Vedas.
Arjuna, having praised Ishvara, now begins asking his question in the next shloka.
Friday, September 14, 2012
Bhagavad Gita Verse 14, Chapter 10
sarvametadritam manye yanmaam vadasi keshava |
na hi te bhagavanvyaktim vidurdevaa na daanavaahaa || 14 ||
What you are speaking to me, O Keshava, I acknowledge all this to be true. For O Lord, neither the deities nor the demons know your manifestation.
sarvam : all
etat : this
ritam : truth
manye : acknowledge
yat : whatever
maam : to me
vadasi : speak
keshava : O Keshava
na : neither
hi : for
te : to you
bhagavan : O Lord
vyaktim : manifestation
viduhu : know
devaaha : deities
na : nor
daanavaahaa : demons
Since the start of the Gita, we have seen Arjuna speak whenever he has a doubt or needs further clarification. With this shloka, Arjuna acknowledges that he has completely understood the true nature of Ishvara since the knowledge is coming from the source, from Ishvara himself.
It is interesting to note the use of the name “Keshava” to refer to Shri Krishna. “Ka” represents Lord Brahma and “Isha” represents Lord Shiva. So Keshava is the one who harmonizes the powers of creation and destruction. In other words, Ishvara creates, sustains and dissolves the universe of names and forms.
Since Ishvara is the origin of everything, Arjuna says that no deity, human or demon can claim to know Ishvara in totality because Ishvara came before any of them. Another interpretation of this statement is that no sense organ such as the eye or ear can claim to know Ishvara. Unlike worldly knowledge about objects, the knowledge of Ishvara can only be known as a subject. Tulsidas says this poetically in the Tulsi Ramayana : “Jaanat tumahi tumahi hui jaayi”. One who knows you becomes you. All sense of individuality, the sense of I, the subject, goes away when one merges into Ishvara.
So then, if no deity, human or demon can know Ishvara, who can? Arjuna gives the answer in the next shloka.
na hi te bhagavanvyaktim vidurdevaa na daanavaahaa || 14 ||
What you are speaking to me, O Keshava, I acknowledge all this to be true. For O Lord, neither the deities nor the demons know your manifestation.
sarvam : all
etat : this
ritam : truth
manye : acknowledge
yat : whatever
maam : to me
vadasi : speak
keshava : O Keshava
na : neither
hi : for
te : to you
bhagavan : O Lord
vyaktim : manifestation
viduhu : know
devaaha : deities
na : nor
daanavaahaa : demons
Since the start of the Gita, we have seen Arjuna speak whenever he has a doubt or needs further clarification. With this shloka, Arjuna acknowledges that he has completely understood the true nature of Ishvara since the knowledge is coming from the source, from Ishvara himself.
It is interesting to note the use of the name “Keshava” to refer to Shri Krishna. “Ka” represents Lord Brahma and “Isha” represents Lord Shiva. So Keshava is the one who harmonizes the powers of creation and destruction. In other words, Ishvara creates, sustains and dissolves the universe of names and forms.
Since Ishvara is the origin of everything, Arjuna says that no deity, human or demon can claim to know Ishvara in totality because Ishvara came before any of them. Another interpretation of this statement is that no sense organ such as the eye or ear can claim to know Ishvara. Unlike worldly knowledge about objects, the knowledge of Ishvara can only be known as a subject. Tulsidas says this poetically in the Tulsi Ramayana : “Jaanat tumahi tumahi hui jaayi”. One who knows you becomes you. All sense of individuality, the sense of I, the subject, goes away when one merges into Ishvara.
So then, if no deity, human or demon can know Ishvara, who can? Arjuna gives the answer in the next shloka.
Saturday, September 1, 2012
Bhagavad Gita Verse 2, Chapter 10
na me viduhu suraganaahaa prabhavam na maharshayaha |
ahamaadirhi devaanaam maharshinaam cha sarvashaha || 2 ||
Neither the gods nor the great sages know of my origin, for I am the cause of the gods and great sages in every aspect.
na : not
me : my
viduhu : know
suraganaahaa : gods
prabhavam : origin
na : nor
maharshayaha : great sages
aham : I
aadihi : cause
hi : for
devaanaam : of gods
maharshinaam : of great sages
cha : and
sarvashaha : in every aspect
Previously, Shri Krishna declared that only Ishvara can speak about Ishvara’s glories. Now, why should that be the case? Why can’t someone else talk about Ishvara’s glories? It is because Ishvara is the cause of everything in this entire universe. He is the “aadihi” or the first principle. He is the ultimate cause.
As we have seen earlier, most of us have an idea that a certain deity is almighty and all-powerful. But ultimately, all those gods and deities are emissaries of Ishvara. They came into existence much later than Ishvara. Similarly, great sages and wise people have also come into existence after Ishvara. Therefore, none of these individuals has the ability to clearly fathom the real nature of Ishvara.
For instance, imagine that you want to learn the history of a large corporation. You may research internet sites, you can talk to the current employees, you can even track down the original employees, but the only person who knows the entire history will be the company’s founder. He can reveal details that only he knew at the time of founding the company. No one else can know these details.
So then, if Ishvara is the ultimate cause of the universe, then everything in the universe is an effect of that ultimate cause. An effect can never know its cause in totality. Therefore, the most qualified person to expound the glories himself is Ishvara himself, speaking through the form of Shri Krishna. Such a teaching is called “apaurusheya”. It is not authored by a human, it has come from Ishvara directly.
As we hear more about the glories of Ishvara, we will need to delve deeper into what is meant by the term “ultimate cause”. To prepare for this exploration, picture a potter creating a pot. There are two main ingredients that go into the pot. One is clay, the substance of which the pot is made. The other is the intelligence of the potter that decides the shape and the method to create it.
With this picture in mind, let us remember four things that will help us in understanding Ishvara. The pot is an effect. The pot has come from a cause. The “material cause” of the pot is clay. The intelligence, also known as the “efficient cause”, is the potter. We will recall this example later in the chapter.
So then, what is the gain of learning about Ishvara and his glories? Shri Krishna explains this next.
ahamaadirhi devaanaam maharshinaam cha sarvashaha || 2 ||
Neither the gods nor the great sages know of my origin, for I am the cause of the gods and great sages in every aspect.
na : not
me : my
viduhu : know
suraganaahaa : gods
prabhavam : origin
na : nor
maharshayaha : great sages
aham : I
aadihi : cause
hi : for
devaanaam : of gods
maharshinaam : of great sages
cha : and
sarvashaha : in every aspect
Previously, Shri Krishna declared that only Ishvara can speak about Ishvara’s glories. Now, why should that be the case? Why can’t someone else talk about Ishvara’s glories? It is because Ishvara is the cause of everything in this entire universe. He is the “aadihi” or the first principle. He is the ultimate cause.
As we have seen earlier, most of us have an idea that a certain deity is almighty and all-powerful. But ultimately, all those gods and deities are emissaries of Ishvara. They came into existence much later than Ishvara. Similarly, great sages and wise people have also come into existence after Ishvara. Therefore, none of these individuals has the ability to clearly fathom the real nature of Ishvara.
For instance, imagine that you want to learn the history of a large corporation. You may research internet sites, you can talk to the current employees, you can even track down the original employees, but the only person who knows the entire history will be the company’s founder. He can reveal details that only he knew at the time of founding the company. No one else can know these details.
So then, if Ishvara is the ultimate cause of the universe, then everything in the universe is an effect of that ultimate cause. An effect can never know its cause in totality. Therefore, the most qualified person to expound the glories himself is Ishvara himself, speaking through the form of Shri Krishna. Such a teaching is called “apaurusheya”. It is not authored by a human, it has come from Ishvara directly.
As we hear more about the glories of Ishvara, we will need to delve deeper into what is meant by the term “ultimate cause”. To prepare for this exploration, picture a potter creating a pot. There are two main ingredients that go into the pot. One is clay, the substance of which the pot is made. The other is the intelligence of the potter that decides the shape and the method to create it.
With this picture in mind, let us remember four things that will help us in understanding Ishvara. The pot is an effect. The pot has come from a cause. The “material cause” of the pot is clay. The intelligence, also known as the “efficient cause”, is the potter. We will recall this example later in the chapter.
So then, what is the gain of learning about Ishvara and his glories? Shri Krishna explains this next.
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.
Saturday, August 25, 2012
Bhagavad Gita Verse 30, Chapter 9
api chetsuduraachaaro bhajate maamananyabhaak |
saadhureva sa mantavyaha samyagvyavasito hi saha || 30 ||
Also, even if someone of extremely poor conduct worships me with wholehearted devotion, consider him a saint, for he has resolved very well.
api : also
chet : even if
suduraachaaraha : someone of extreme poor conduct
bhajate : worships
maam : me
ananyabhaak : wholehearted devotion
saadhuhu : saint
saha : him
mantavyaha : consider
samyak : very well
vyavasitaha : resolved
hi : for
saha : he has
Shri Krishna begins to explain the glory of bhakti or devotion with this shloka. He says that devotion is the easiest means of obtaining access to Ishvara. It is so easy that even a criminal, a sinner in the world can be considered a saint if he worships Ishvara with wholehearted devotion.
Why is bhakti so great as a means of accessing Ishvara? Bhakti has no prerequisites. It can be practiced by anyone at any stage in their life. There is financial, ancestral or intellectual requirement. Moreover, it is not alien to most of us. Many of us who grew up in the Indian tradition are already used to performing worship, even if it is for a minute in front of the deity in our living room. All we have to do is to expand this notion of worship to include everything we do.
Here, Shri Krishna says that if there is an individual that has extremely bad conduct, if he is the worst among sinners, if he starts worshipping Ishvara with single pointed devotion, this resolve is enough to uplift him to the status of a saint. The word “ananyabhaak” is very important in this shloka. It means that this person has shifted his attention from all worldly pursuits including name, fame, money and power. His only goal is Ishvara.
So this person may not look like a saint outwardly, but he should be considered a saint, just like one who has checked into a flight is considered to have already reached the destination, even if it will take some more time. Such a saint has begun to shift his identification or sense of “I-ness” from his body to the infinite Ishvara. But his resolve or his commitment to this path is most important. He should be “samyak vyavasitaha” which means well determined, and be able to absolutely understand as to what is the right thing for him.
If this resolve is so important, how does one go about it? How long does it take? We shall see this next.
saadhureva sa mantavyaha samyagvyavasito hi saha || 30 ||
Also, even if someone of extremely poor conduct worships me with wholehearted devotion, consider him a saint, for he has resolved very well.
api : also
chet : even if
suduraachaaraha : someone of extreme poor conduct
bhajate : worships
maam : me
ananyabhaak : wholehearted devotion
saadhuhu : saint
saha : him
mantavyaha : consider
samyak : very well
vyavasitaha : resolved
hi : for
saha : he has
Shri Krishna begins to explain the glory of bhakti or devotion with this shloka. He says that devotion is the easiest means of obtaining access to Ishvara. It is so easy that even a criminal, a sinner in the world can be considered a saint if he worships Ishvara with wholehearted devotion.
Why is bhakti so great as a means of accessing Ishvara? Bhakti has no prerequisites. It can be practiced by anyone at any stage in their life. There is financial, ancestral or intellectual requirement. Moreover, it is not alien to most of us. Many of us who grew up in the Indian tradition are already used to performing worship, even if it is for a minute in front of the deity in our living room. All we have to do is to expand this notion of worship to include everything we do.
Here, Shri Krishna says that if there is an individual that has extremely bad conduct, if he is the worst among sinners, if he starts worshipping Ishvara with single pointed devotion, this resolve is enough to uplift him to the status of a saint. The word “ananyabhaak” is very important in this shloka. It means that this person has shifted his attention from all worldly pursuits including name, fame, money and power. His only goal is Ishvara.
So this person may not look like a saint outwardly, but he should be considered a saint, just like one who has checked into a flight is considered to have already reached the destination, even if it will take some more time. Such a saint has begun to shift his identification or sense of “I-ness” from his body to the infinite Ishvara. But his resolve or his commitment to this path is most important. He should be “samyak vyavasitaha” which means well determined, and be able to absolutely understand as to what is the right thing for him.
If this resolve is so important, how does one go about it? How long does it take? We shall see this next.
Sunday, August 19, 2012
Bhagavad Gita Verse 24, Chapter 9
aham hi sarvayajnyaanaam bhoktaa cha prabhureva cha |
na tu maamabhijaananti tattvenaatashchyavanti te || 24 ||
For I am the recipient and also the lord of all sacrificial rituals, but they do not know me in essence. That is why they fall.
aham : I
hi : for
sarvayajnyaanaam : all sacrificial rituals
bhoktaa : recipient
cha : and
prabhuhu : lord
eva : also
cha : and
na : not
tu : but
maam : me
abhijaananti : know
tattvena : in essence
ataha : that is why
chyavanti : fall
te : they
Earlier, Shri Krishna asserted that most people worship finite deities with the expectation of finite rewards, but ultimately, all their prayers reach the infinite Ishvara. This type of worship in itself is ok, but the result obtained through this worship can only be finite. Shri Krishna says that the reason most devotees commit this error because they do not recognize Ishvara in essence, they do not comprehend the real nature of Ishvara.
Imagine that people from a remote village visit a city. They may mistake a minister’s office for the nation’s government. They may mistake a computer for the Internet. They may mistake a power outlet for the electric grid. Just like such people will commit grave errors unless they understand the presence of the larger in the small, we also will commit errors in our worship unless we understand the real infinite nature of Ishvara.
So therefore, when we act in this world, we should always bear in mind that the recipient of any action is Ishvara. When we feed someone, care for someone, help someone in need, we should know that ultimately we are feeding, caring for and helping Ishvara. This will reduce our sense of ego or I-ness.
Furthermore, emotions such as pride, greed and jealousy are caused because we think we own something, or we covet something that others own. If we know that the ultimate owner of everything is Ishvara, it reduces our sense of attachment and "mine-ness". Ego and attachment are great obstacles in the path of liberation, and this knowledge cuts them down.
What is the fate of such faulty worship? This is taken up next.
na tu maamabhijaananti tattvenaatashchyavanti te || 24 ||
For I am the recipient and also the lord of all sacrificial rituals, but they do not know me in essence. That is why they fall.
aham : I
hi : for
sarvayajnyaanaam : all sacrificial rituals
bhoktaa : recipient
cha : and
prabhuhu : lord
eva : also
cha : and
na : not
tu : but
maam : me
abhijaananti : know
tattvena : in essence
ataha : that is why
chyavanti : fall
te : they
Earlier, Shri Krishna asserted that most people worship finite deities with the expectation of finite rewards, but ultimately, all their prayers reach the infinite Ishvara. This type of worship in itself is ok, but the result obtained through this worship can only be finite. Shri Krishna says that the reason most devotees commit this error because they do not recognize Ishvara in essence, they do not comprehend the real nature of Ishvara.
Imagine that people from a remote village visit a city. They may mistake a minister’s office for the nation’s government. They may mistake a computer for the Internet. They may mistake a power outlet for the electric grid. Just like such people will commit grave errors unless they understand the presence of the larger in the small, we also will commit errors in our worship unless we understand the real infinite nature of Ishvara.
So therefore, when we act in this world, we should always bear in mind that the recipient of any action is Ishvara. When we feed someone, care for someone, help someone in need, we should know that ultimately we are feeding, caring for and helping Ishvara. This will reduce our sense of ego or I-ness.
Furthermore, emotions such as pride, greed and jealousy are caused because we think we own something, or we covet something that others own. If we know that the ultimate owner of everything is Ishvara, it reduces our sense of attachment and "mine-ness". Ego and attachment are great obstacles in the path of liberation, and this knowledge cuts them down.
What is the fate of such faulty worship? This is taken up next.
Monday, July 23, 2012
Bhagavad Gita Verse 26, Chapter 8
shuklakrishne gatee hyote jagataha shaashvate mate |
ekayaa yaatyanaavrittimanyayaavartate punaha || 26 ||
For, bright and dark, both these paths have been known since eternity. By one, the traveller does not have to return, by the other, he has to return again.
shuklakrishne : bright and dark
gatee : paths
hi : for
ete : both these
jagataha : worldly
shaashvate : eternal
mate : have been known
ekayaa : one of these
yaati : traveller
anaavrittim : does not have to return
anyayaa : the other
aavartate : has to return
punaha : again
Shri Krishna spoke about two paths that the jeeva takes after death: the “bright” path that goes to the abode of Lord Brahma, and the “dark” path that goes to the abode of the moon. He now reaffirms the difference between these two paths by saying that those who travel by the bright path are liberated, whereas those who take the dark path are born again after spending time in the abode of the moon. He also states that these paths have been established since time immemorial.
These two paths take care of two categories of people. One category is those who perform good actions as well as single pointed devotion - they attain the abode of Lord Brahma. The other is those who only perform good actions - they attain heaven. But absent from this list are those who perform negative actions that harm others and themselves. What happens to them?
Shri Krishna has omitted the path of such people, probably because he assumes that one who is interested in following the path of karma yoga is putting forth effort to eliminate negative and destructive actions from his life. More information on the path taken by such people is provided in the Srimad Bhagavatam.
So then, what is the significance of these two paths to us? This is taken up next.
ekayaa yaatyanaavrittimanyayaavartate punaha || 26 ||
For, bright and dark, both these paths have been known since eternity. By one, the traveller does not have to return, by the other, he has to return again.
shuklakrishne : bright and dark
gatee : paths
hi : for
ete : both these
jagataha : worldly
shaashvate : eternal
mate : have been known
ekayaa : one of these
yaati : traveller
anaavrittim : does not have to return
anyayaa : the other
aavartate : has to return
punaha : again
Shri Krishna spoke about two paths that the jeeva takes after death: the “bright” path that goes to the abode of Lord Brahma, and the “dark” path that goes to the abode of the moon. He now reaffirms the difference between these two paths by saying that those who travel by the bright path are liberated, whereas those who take the dark path are born again after spending time in the abode of the moon. He also states that these paths have been established since time immemorial.
These two paths take care of two categories of people. One category is those who perform good actions as well as single pointed devotion - they attain the abode of Lord Brahma. The other is those who only perform good actions - they attain heaven. But absent from this list are those who perform negative actions that harm others and themselves. What happens to them?
Shri Krishna has omitted the path of such people, probably because he assumes that one who is interested in following the path of karma yoga is putting forth effort to eliminate negative and destructive actions from his life. More information on the path taken by such people is provided in the Srimad Bhagavatam.
So then, what is the significance of these two paths to us? This is taken up next.
Monday, June 18, 2012
Bhagavad Gita Verse 22, Chapter 7
sa tayaa shraddhayaa yuktastasyaaraadhanameehate |
labhate cha tataha kaamaanmayaiva vihitaanhi taan || 22 ||
Engaged with faith, that person worships that deity and his desire is fulfilled, but that fulfillment is delivered only through me.
saha : that person
tayaa : that
shraddhayaa : with faith
yuktaha : engaged
tasya : that deity
araadhanam : worship
eehate : performs
labhate : fulfilled
cha : and
tataha : his
kaamaan : desire
mayaa : through me
eva : only
vihitaan : delivered
hi : but
taan : that fulfillment
When someone chooses to pursue a finite or a worldly goal, they run towards a finite deity instead of going towards Ishvara. We saw this in the previous shlokas. Shri Krishna continues that point here by saying that Ishvara does not object when devotee seeks a finite goal from a finite deity. In fact, he strengthens that devotee’s faith by delivering what the devotee asks of the deity.
Faith is a process that most of us do not fully comprehend. But it is a reality. Even in the medical profession, placebos or pills made of inactive ingredients such as sugar are known to cure patients by sheer power of faith.
So Shri Krishna says that even if a devotee approaches a deity with a finite goal, Ishvara is ready to deliver that goal as long as the devotee’s faith in the deity is strong. By fulfilling finite desires through the lower deities, Ishvara hopes that the devotee will learn to further subdue his ego. One cannot have an increase in faith without a decrease in ego.
As desires are sought with greater and greater faith, and the corresponding desires are fulfilled, the devotee’s faith increases. This process has the potential to result in the spiritual evolution of that devotee. He will evolve from seeking finite goals to seeking the infinite - Ishvara himself.
This is the ideal state, but it is totally up to the devotee to make that transition. Unfortunately, most devotees get stuck in the pursuit of finite goals, as we shall see in the next shloka.
labhate cha tataha kaamaanmayaiva vihitaanhi taan || 22 ||
Engaged with faith, that person worships that deity and his desire is fulfilled, but that fulfillment is delivered only through me.
saha : that person
tayaa : that
shraddhayaa : with faith
yuktaha : engaged
tasya : that deity
araadhanam : worship
eehate : performs
labhate : fulfilled
cha : and
tataha : his
kaamaan : desire
mayaa : through me
eva : only
vihitaan : delivered
hi : but
taan : that fulfillment
When someone chooses to pursue a finite or a worldly goal, they run towards a finite deity instead of going towards Ishvara. We saw this in the previous shlokas. Shri Krishna continues that point here by saying that Ishvara does not object when devotee seeks a finite goal from a finite deity. In fact, he strengthens that devotee’s faith by delivering what the devotee asks of the deity.
Faith is a process that most of us do not fully comprehend. But it is a reality. Even in the medical profession, placebos or pills made of inactive ingredients such as sugar are known to cure patients by sheer power of faith.
So Shri Krishna says that even if a devotee approaches a deity with a finite goal, Ishvara is ready to deliver that goal as long as the devotee’s faith in the deity is strong. By fulfilling finite desires through the lower deities, Ishvara hopes that the devotee will learn to further subdue his ego. One cannot have an increase in faith without a decrease in ego.
As desires are sought with greater and greater faith, and the corresponding desires are fulfilled, the devotee’s faith increases. This process has the potential to result in the spiritual evolution of that devotee. He will evolve from seeking finite goals to seeking the infinite - Ishvara himself.
This is the ideal state, but it is totally up to the devotee to make that transition. Unfortunately, most devotees get stuck in the pursuit of finite goals, as we shall see in the next shloka.
Thursday, June 14, 2012
Bhagavad Gita Verse 18, Chapter 7
udaaraaha sarva evaite jnyaanee tvaatmaiva me matam |
aasthitaha sa hi yuktaatmaa maamevaanuttamaam gatim || 18 ||
All those are certainly sincere, but only the wise one is my own self, in my opinion. For, he engages to become established in me only as the ultimate goal.
udaaraaha : sincere
sarva : all
eva : certainly
ite : those
jnyaanee : the wise one
tu : but
aatmaa : self
eva : only
me : my
matam : opinion
aasthitaha : established
saha : he
hi : for
yuktaatmaa : he engages
maam : me
eva : only
anuttamaam : ultimate
gatim : goal
So far, Shri Krishna enumerated four types of devotees and singled out one of them, the wise one, as the most special type of devotee. This is because the wise devotee does not approach Ishvara for something else. He approaches Ishvara to gain only Ishvara and nothing else. Here, Shri Krishna adds another reason for singling out the wise devotee as special. The wise devotee considers Ishvara as his own self and not as another object.
First, let us look at the sense of oneness aspect. What is different between a good friend and an acquaintance? There is always a sense of “otherness” between ourselves and the acquaintance, but there is a sense of oneness with the good friend. We see this in a lot of proverbs: “a friend in need is a friend indeed”, “my house is your house” on so on. The ultimate closeness with a friend is when we do not see any difference between doing something for ourselves, and doing something for our friend. In other words, we see our friend as our own self.
Similarly, whenever we expect something from God, we are by definition treating him as someone different from our own self. Shri Krishna says that he prefers if we treat him as our own self. Such kind of devotion, where the seeker plants himself in Ishvara day in and day out, and melts his existence into Ishvara’s cosmic existence, is the greatest kind of devotion. This is also known as ekabhakti or advaita, where there is no duality between devotee and Ishvara.
However, the reality is different. Most of us consider Ishvara as different than ourselves. One colourful illustration of this is found in the Hindi phrase “bhee aur hee siddhanta” which means “also philosophy” vs “only philosophy”. In other words, we love material objects and Ishvara “also”. Shri Krishna says that we should love Ishvara “only” and not “also”.
Now, this does not mean that Ishvara gives second class treatment to the other three types of devotees. Shri Krishna says that those other devotees are “udaaraha” or sincere. Ishvara is affectionate towards all of them.
Having pointed out the unique aspects of the wise devotee, Shri Krishna highlights the scarcity of wise devotees in the next shloka.
aasthitaha sa hi yuktaatmaa maamevaanuttamaam gatim || 18 ||
All those are certainly sincere, but only the wise one is my own self, in my opinion. For, he engages to become established in me only as the ultimate goal.
udaaraaha : sincere
sarva : all
eva : certainly
ite : those
jnyaanee : the wise one
tu : but
aatmaa : self
eva : only
me : my
matam : opinion
aasthitaha : established
saha : he
hi : for
yuktaatmaa : he engages
maam : me
eva : only
anuttamaam : ultimate
gatim : goal
So far, Shri Krishna enumerated four types of devotees and singled out one of them, the wise one, as the most special type of devotee. This is because the wise devotee does not approach Ishvara for something else. He approaches Ishvara to gain only Ishvara and nothing else. Here, Shri Krishna adds another reason for singling out the wise devotee as special. The wise devotee considers Ishvara as his own self and not as another object.
First, let us look at the sense of oneness aspect. What is different between a good friend and an acquaintance? There is always a sense of “otherness” between ourselves and the acquaintance, but there is a sense of oneness with the good friend. We see this in a lot of proverbs: “a friend in need is a friend indeed”, “my house is your house” on so on. The ultimate closeness with a friend is when we do not see any difference between doing something for ourselves, and doing something for our friend. In other words, we see our friend as our own self.
Similarly, whenever we expect something from God, we are by definition treating him as someone different from our own self. Shri Krishna says that he prefers if we treat him as our own self. Such kind of devotion, where the seeker plants himself in Ishvara day in and day out, and melts his existence into Ishvara’s cosmic existence, is the greatest kind of devotion. This is also known as ekabhakti or advaita, where there is no duality between devotee and Ishvara.
However, the reality is different. Most of us consider Ishvara as different than ourselves. One colourful illustration of this is found in the Hindi phrase “bhee aur hee siddhanta” which means “also philosophy” vs “only philosophy”. In other words, we love material objects and Ishvara “also”. Shri Krishna says that we should love Ishvara “only” and not “also”.
Now, this does not mean that Ishvara gives second class treatment to the other three types of devotees. Shri Krishna says that those other devotees are “udaaraha” or sincere. Ishvara is affectionate towards all of them.
Having pointed out the unique aspects of the wise devotee, Shri Krishna highlights the scarcity of wise devotees in the next shloka.
Wednesday, June 13, 2012
Bhagavad Gita Verse 17, Chapter 7
teshaam jnyaanee nityayukta ekabhaktirvishishyate |
priyo hi jnyaaninotyarthamaham sa cha mama priyaha || 17 ||
Among those, the wise one who is constantly connected with single-pointed devotion is special, for I am dear to him, and he is dear to me.
teshaam : among those
jnyaanee : the wise one
nityayuktaha : constantly connected
ekabhaktihi : single-pointed devotion
vishishyate : is special
priyaha : dear
hi : for
jnyaaninaha : wise
atyartham : extremely
aham : I am
saha : he
cha : and
mama : me
priyaha : dear
Previously, Shri Krishna enumerated the four types of devotees that seek Ishvara’s refuge. Now, Shri Krishna says that the wise devotee is special among the four types of devotees. The wise devotee is always striving to be connected with him. Shri Krishna gives the reason for the special nature of this devotee in this and the next shloka.
A wise devotee has gone through a lot of ups and downs in life like anyone else. But he has taken the time to accurately analyze his situation. He has come to the conclusion that no matter what he gains - a new job, new house, investments and so on - he is still left with a sense of incompleteness. Unlike the other three types of devotees that seek something finite, he wants to go beyond finite things. In other words, he is seeking infinitude.
Having come to this conclusion, his search for infinitude has culminated in Ishvara. He intuitively knows that it is Ishvara that is going to give him infinitude. He then takes to the path of spirituality from the very early stages: karmayoga for purification of the mind, followed by meditation for single-pointedness of mind, hoping eventually to culminate in attainment of the infinite Ishvara.
There is another reason for the special nature of the wise devotee, which we shall see next.
priyo hi jnyaaninotyarthamaham sa cha mama priyaha || 17 ||
Among those, the wise one who is constantly connected with single-pointed devotion is special, for I am dear to him, and he is dear to me.
teshaam : among those
jnyaanee : the wise one
nityayuktaha : constantly connected
ekabhaktihi : single-pointed devotion
vishishyate : is special
priyaha : dear
hi : for
jnyaaninaha : wise
atyartham : extremely
aham : I am
saha : he
cha : and
mama : me
priyaha : dear
Previously, Shri Krishna enumerated the four types of devotees that seek Ishvara’s refuge. Now, Shri Krishna says that the wise devotee is special among the four types of devotees. The wise devotee is always striving to be connected with him. Shri Krishna gives the reason for the special nature of this devotee in this and the next shloka.
A wise devotee has gone through a lot of ups and downs in life like anyone else. But he has taken the time to accurately analyze his situation. He has come to the conclusion that no matter what he gains - a new job, new house, investments and so on - he is still left with a sense of incompleteness. Unlike the other three types of devotees that seek something finite, he wants to go beyond finite things. In other words, he is seeking infinitude.
Having come to this conclusion, his search for infinitude has culminated in Ishvara. He intuitively knows that it is Ishvara that is going to give him infinitude. He then takes to the path of spirituality from the very early stages: karmayoga for purification of the mind, followed by meditation for single-pointedness of mind, hoping eventually to culminate in attainment of the infinite Ishvara.
There is another reason for the special nature of the wise devotee, which we shall see next.
Sunday, June 10, 2012
Bhagavad Gita Verse 14, Chapter 7
daivee hyeshaa gunamayee mama maayaa duratyayaa |
maameva ye prapadyante maayaametaam taranti te || 14 ||
For this, my divine maaya, comprised of the gunaas, is hard to cross. Only they who seek my refuge, cross over my maaya.
daivee : divine
hi : for
eshaa : this
gunamayee : of the gunaas
mama : my
maayaa : maayaa
duratyayaa : hard to cross
maam : my
eva : only
ye : those
prapadyante : seeks my refuge
maayaam : maaya
etaam : this
taranti : crosses over
te : they
At this point in the seventh chapter, Shri Krishna has framed an interesting problem for us. If our mind with its senses is attracted to sense objects because of the play of the three gunaas, and if Ishvara is beyond the three gunaas, we need to somehow pierce through gunaas to contact Ishvara. If we cannot do it with our mind with its sense organs, how do we do it? We need some additional help. Shri Krishna says that the only solution is to surrender to Ishvara.
First, let us understand what exactly is preventing us from contacting Ishvara. Shri Krishna says that there is something called maaya is the barrier between us and Ishvara. What exactly is this maaya? It is nothing special, it is the 3 gunaas that saw in the previous shloka. Where is this maaya located? Not too far away. It is in our mind, and we can see its effect daily. Just when we think we are studying Gita and are immune to its effect, we suddenly get an angry thought about a friend or a co-worker. That is maaya. Now if maaya is the moat that blocks access to Ishvara, how do we cross it?
Shri Krishna says that in order to cross over maaya, we have to surrender to Ishvara completely. This type of complete surrender is indicated by the word “prapadyante” in the shloka. It literally means falling down at someone’s feet. To visualize it, imagine that the devotee is holding onto Ishvara’s feet, and also keeping one hand under Ishvara’s feet. With this arrangement, the devotee will not run away from Ishvara, and Ishvara will also not run away from the devotee.
Now, what does surrender mean in practice? As long as we assert ourselves physically, emotionally and intellectually, as long as we emphasize our individuality and assert our ego, we will strengthen maaya. So therefore, we need to de-emphasize our individuality and strengthen our devotion to Ishvara. When we surrender ourselves to Ishvara, we give up the notion that “I do everything” or “I own everything”. It is all Ishvara’s maaya. By distancing ourselves from maaya, we get closer to Ishvara.
Moreover, Shri Krishna says that maaya is divine, which means that it is supported by Ishvara but it has reality on its own. In our lives, however, we still rely on maaya for support. We rely on our savings, friends, family, job, education and so on as our refuge if times get tough. But all this is still the product of maaya. Once we shift our thinking that maaya cannot be a support, we will rely on the cause of maaya for support instead of maaya. And that cause is Ishvara. We can only enjoy bungee jumping when we have a strong rope and support. Similarly, we can enjoy the play of maaya if we have tethered ourselves to Ishvara.
How should we practice this daily? We should continue performing our duties as we saw in the previous chapters. What we should change, however, is our attitude. Whenever we start giving importance worldly things including people, objects and situations, we should train ourselves to shift our attention to Ishvara who is behind everything. But we should not use this to justify all our wrongdoings. As we saw in a previous chapter, prakriti or nature is a self-regulating system. If we do something that is against the laws of nature, it will come back to us as a punishment.
So then, having understood this, why do people not seek Ishvara?
maameva ye prapadyante maayaametaam taranti te || 14 ||
For this, my divine maaya, comprised of the gunaas, is hard to cross. Only they who seek my refuge, cross over my maaya.
daivee : divine
hi : for
eshaa : this
gunamayee : of the gunaas
mama : my
maayaa : maayaa
duratyayaa : hard to cross
maam : my
eva : only
ye : those
prapadyante : seeks my refuge
maayaam : maaya
etaam : this
taranti : crosses over
te : they
At this point in the seventh chapter, Shri Krishna has framed an interesting problem for us. If our mind with its senses is attracted to sense objects because of the play of the three gunaas, and if Ishvara is beyond the three gunaas, we need to somehow pierce through gunaas to contact Ishvara. If we cannot do it with our mind with its sense organs, how do we do it? We need some additional help. Shri Krishna says that the only solution is to surrender to Ishvara.
First, let us understand what exactly is preventing us from contacting Ishvara. Shri Krishna says that there is something called maaya is the barrier between us and Ishvara. What exactly is this maaya? It is nothing special, it is the 3 gunaas that saw in the previous shloka. Where is this maaya located? Not too far away. It is in our mind, and we can see its effect daily. Just when we think we are studying Gita and are immune to its effect, we suddenly get an angry thought about a friend or a co-worker. That is maaya. Now if maaya is the moat that blocks access to Ishvara, how do we cross it?
Shri Krishna says that in order to cross over maaya, we have to surrender to Ishvara completely. This type of complete surrender is indicated by the word “prapadyante” in the shloka. It literally means falling down at someone’s feet. To visualize it, imagine that the devotee is holding onto Ishvara’s feet, and also keeping one hand under Ishvara’s feet. With this arrangement, the devotee will not run away from Ishvara, and Ishvara will also not run away from the devotee.
Now, what does surrender mean in practice? As long as we assert ourselves physically, emotionally and intellectually, as long as we emphasize our individuality and assert our ego, we will strengthen maaya. So therefore, we need to de-emphasize our individuality and strengthen our devotion to Ishvara. When we surrender ourselves to Ishvara, we give up the notion that “I do everything” or “I own everything”. It is all Ishvara’s maaya. By distancing ourselves from maaya, we get closer to Ishvara.
Moreover, Shri Krishna says that maaya is divine, which means that it is supported by Ishvara but it has reality on its own. In our lives, however, we still rely on maaya for support. We rely on our savings, friends, family, job, education and so on as our refuge if times get tough. But all this is still the product of maaya. Once we shift our thinking that maaya cannot be a support, we will rely on the cause of maaya for support instead of maaya. And that cause is Ishvara. We can only enjoy bungee jumping when we have a strong rope and support. Similarly, we can enjoy the play of maaya if we have tethered ourselves to Ishvara.
How should we practice this daily? We should continue performing our duties as we saw in the previous chapters. What we should change, however, is our attitude. Whenever we start giving importance worldly things including people, objects and situations, we should train ourselves to shift our attention to Ishvara who is behind everything. But we should not use this to justify all our wrongdoings. As we saw in a previous chapter, prakriti or nature is a self-regulating system. If we do something that is against the laws of nature, it will come back to us as a punishment.
So then, having understood this, why do people not seek Ishvara?
Monday, May 21, 2012
Bhagavad Gita Verse 44, Chapter 6
poorvabhyaasena tenaiva hriyate hyaavashoopi saha |
jigyaasurapi yogasya shabdabrahmaativartate || 44 ||
Though helpless, he is pushed due to his prior effort, because even the seeker of yoga transcends the words of brahman.
poorvabhyaasena : due to prior effort
tena : that
eva : only
hriyate : pushed
hi : because
avashaha : helplessly
api : though
saha : he
jigyaasuhu : seeker
api : even
yogasya : yoga
shabdabrahma : words of brahman
ativartate : transcends
Previously, Shri Krishna described the fate of the unfulfilled meditator who is born into a family of yogis. Here, he describes the fate of the other type of unfulfilled meditator who is born into a prosperous family. Shri Krishna says that even though such a person will indulge in sense pleasures, his previous efforts will push him towards rekindling his spiritual journey. This attraction or push towards spirituality will give him the potential of transcending his material pleasures.
Karma yoga teaches us how to conduct our life without gathering impressions or samskaaraas that give rise to further selfish desires. These impressions, if not destroyed, are carried over from one life into the next, and result in activation of further selfish desires. The unfulfilled meditator who is born into a prosperous family is compelled to fulfill all of his desires because this family has enough wealth for him to do so. He is “avashaha” or helpless in this regard, due to his propensity for desires.
However, in addition to his propensities being carried forward into his new life, his spiritual efforts are also carried forward. At some point in his life, these propensities will manifest in the form of an involuntary push or attraction towards spirituality. Just like the seeker born into a yogic family is pulled, this seeker will also find himself pulled, as it were, towards satsangs, discourses and gurus. But unlike the other type of seeker who knows exactly what to do in this situation, this seeker may not know what or why this attraction happens.
Shri Krishna further says that this pull towards spiritual has the potential to take him out of his current state of indulgence in material pleasures. We have seen that engaging selfishly in the material world further ensnares us in the cycle of karma or action and reaction, which is given in the Vedas, referred here as “shabda-brahman” or the words of brahman. But it is only through determination and effort that this seeker can transcend the cycle of karma. However, if he indulges in selfish desires, he will stray from the spiritual path.
So therefore, it is incumbent upon all spiritual seekers to continuously strive towards attaining their spiritual goals, no matter what their history is. Shri Krishna speaks more about this determination and effort in the next shloka.
jigyaasurapi yogasya shabdabrahmaativartate || 44 ||
Though helpless, he is pushed due to his prior effort, because even the seeker of yoga transcends the words of brahman.
poorvabhyaasena : due to prior effort
tena : that
eva : only
hriyate : pushed
hi : because
avashaha : helplessly
api : though
saha : he
jigyaasuhu : seeker
api : even
yogasya : yoga
shabdabrahma : words of brahman
ativartate : transcends
Previously, Shri Krishna described the fate of the unfulfilled meditator who is born into a family of yogis. Here, he describes the fate of the other type of unfulfilled meditator who is born into a prosperous family. Shri Krishna says that even though such a person will indulge in sense pleasures, his previous efforts will push him towards rekindling his spiritual journey. This attraction or push towards spirituality will give him the potential of transcending his material pleasures.
Karma yoga teaches us how to conduct our life without gathering impressions or samskaaraas that give rise to further selfish desires. These impressions, if not destroyed, are carried over from one life into the next, and result in activation of further selfish desires. The unfulfilled meditator who is born into a prosperous family is compelled to fulfill all of his desires because this family has enough wealth for him to do so. He is “avashaha” or helpless in this regard, due to his propensity for desires.
However, in addition to his propensities being carried forward into his new life, his spiritual efforts are also carried forward. At some point in his life, these propensities will manifest in the form of an involuntary push or attraction towards spirituality. Just like the seeker born into a yogic family is pulled, this seeker will also find himself pulled, as it were, towards satsangs, discourses and gurus. But unlike the other type of seeker who knows exactly what to do in this situation, this seeker may not know what or why this attraction happens.
Shri Krishna further says that this pull towards spiritual has the potential to take him out of his current state of indulgence in material pleasures. We have seen that engaging selfishly in the material world further ensnares us in the cycle of karma or action and reaction, which is given in the Vedas, referred here as “shabda-brahman” or the words of brahman. But it is only through determination and effort that this seeker can transcend the cycle of karma. However, if he indulges in selfish desires, he will stray from the spiritual path.
So therefore, it is incumbent upon all spiritual seekers to continuously strive towards attaining their spiritual goals, no matter what their history is. Shri Krishna speaks more about this determination and effort in the next shloka.
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