braahmankshatriyavishaam shoodraanaam cha parantapa |
karmaani pravibhaktaani svabhaavaprabhavairgunaihi || 41 ||
The duties of braahmans, kshatriyas, vaishyas and shoodras, O scorcher of foes, have been classified according to the gunaas, which have born of nature.
braahmankshatriyavishaam : braahmans, kshatriyas and vaishyas
shoodraanaam : of shoodras
cha : and
parantapa : O scorcher of foes
karmaani : duties
pravibhaktaani : have been classified
svabhaavaprabhavaihi : born of nature
gunaihi : gunaas
All of us are born with unique proportion of gunaas, with certain levels of sattva, tamas and rajas. These gunaas determine how we perceive the world, how we think about the world, and how we act and transact in the world. At a minimum, we want to live a healthy and materially prosperous life. Now we have seen that high levels of rajas and tamas can bring our downfall. But we cannot sit at home by ourselves, fearful of their impact. We have to engage with the world, transact with society. What should we do?
Shri Krishna says that we first need to understand our mental makeup. Once we have studied and analyzed our mental makeup, we can channel our inherent tendencies into productive actions that contribute to the well being society. If we perform our duty to society, society will ensure that we live a healthy life and prosperous life. After all, society is nothing but a larger manifestation of Ishvara. This the best and most practical career counseling advice given to us in the Gita.
So this section of shlokas educates us about analyzing our internal proportion of gunaas. This system of classification and analyzis is known as the varna system. We have to remind ourselves again to remove all prior conceptions and connotations of varna, which is improperly translated or construed as caste. The caste system as it stands today is not what was envisioned by the Vedas. The analysis of gunaas to understand one’s varna or one’s sphere of activity has to come from within. It cannot be imposed by anyone from the outside.
Showing posts with label karmaani. Show all posts
Showing posts with label karmaani. Show all posts
Saturday, June 29, 2013
Thursday, May 30, 2013
Bhagavad Gita Verse 11, Chapter 18
na hi dehabhritaa shakyam tyaktum karmaanyasheshataha |
yastu karmaphalatyaagee sa tyaageetyabhidheeyate || 11 ||
For, it is not possible for an embodied person to completely give up actions. That is why one who has given up the reward of action is called a tyaagee.
na : not
hi : for
dehabhritaa : embodied person
shakyam : possible
tyaktum : give up
karmaani : actions
asheshataha : completely
yaha : who
tu : that is why
karmaphalatyaagee : given up reward of action
saha : he
tyaagee : tyaagee
iti : in this manner
abhidheeyate : is called
This chapter began with Arjuna asking the question : what is the difference between a sanyaasi and a tyaagi. Shri Krishna used this question as an opportunity to recap the topic of karma yoga. After pointing out some popular notions on the topic, he then asserted that karma yoga refers to performance of duties while giving up attachment to their reward. This is the saattvic type of renunciation or tyaaga. He also explained the raajasic and the taamasic types of tyaaga.
Now, Shri Krishna adds another bit of context to the topic of karma yoga. He asserts that one who has a strong sense of identification to his body cannot completely give up action. He uses the term deha-bhrit, which is similar to the term dehi from the second chapter. As long as we identify with a sports team, for instance, we will be happy or say whenever they win or lose. As long as we think we are Mr. or Ms. so-and-so who has a job and a family and a house and so on, we have a strong sense of identification with our body. We cannot fully give up actions since the body has to act in order to live in this world.
With this additional context, we can now understand the definition of tyaagi. The ordinary meaning of this word refers to one who has renounced, who has given up all actions. Shri Krishna redefines it to mean someone who has given up all attachment to the reward of action, not given up action itself. If we are true karma yogis, we are tyaagis per this definition. We still need to deal with the issue of our strong identification to the body. This topic is taken up next.
yastu karmaphalatyaagee sa tyaageetyabhidheeyate || 11 ||
For, it is not possible for an embodied person to completely give up actions. That is why one who has given up the reward of action is called a tyaagee.
na : not
hi : for
dehabhritaa : embodied person
shakyam : possible
tyaktum : give up
karmaani : actions
asheshataha : completely
yaha : who
tu : that is why
karmaphalatyaagee : given up reward of action
saha : he
tyaagee : tyaagee
iti : in this manner
abhidheeyate : is called
This chapter began with Arjuna asking the question : what is the difference between a sanyaasi and a tyaagi. Shri Krishna used this question as an opportunity to recap the topic of karma yoga. After pointing out some popular notions on the topic, he then asserted that karma yoga refers to performance of duties while giving up attachment to their reward. This is the saattvic type of renunciation or tyaaga. He also explained the raajasic and the taamasic types of tyaaga.
Now, Shri Krishna adds another bit of context to the topic of karma yoga. He asserts that one who has a strong sense of identification to his body cannot completely give up action. He uses the term deha-bhrit, which is similar to the term dehi from the second chapter. As long as we identify with a sports team, for instance, we will be happy or say whenever they win or lose. As long as we think we are Mr. or Ms. so-and-so who has a job and a family and a house and so on, we have a strong sense of identification with our body. We cannot fully give up actions since the body has to act in order to live in this world.
With this additional context, we can now understand the definition of tyaagi. The ordinary meaning of this word refers to one who has renounced, who has given up all actions. Shri Krishna redefines it to mean someone who has given up all attachment to the reward of action, not given up action itself. If we are true karma yogis, we are tyaagis per this definition. We still need to deal with the issue of our strong identification to the body. This topic is taken up next.
Saturday, May 25, 2013
Bhagavad Gita Verse 6, Chapter 18
etaanyapi tu karmaani sangam tyaktvaa phalaani cha |
kartavyaaneeti me paartha nishchintam matamuttamam || 6 ||
But, even those actions should be performed, giving up attachment and rewards. This, O Paartha, is my definite and foremost conclusion.
etaani : those
api : even
tu : but
karmaani : actions
sangam : attachment
tyaktvaa : giving up
phalaani : rewards
cha : and
kartavyaani : should be performed
iti : this
me : my
paartha : O Paartha
nishchintam : definite
matam : conclusion
uttamam : foremost
Shri Krishna says that the only way to convert selfish actions into selfless actions is to give up attachment to the action and to the rewards of the action. Consider an architect who spends months creating the plans for a building. If the architect designs the building keeping the bonus payment in mind, he is performing the action with an attitude of selfishness. If the architect designs the building with the sole motive of creating the best possible living space for people, he is performing the action with an attitude of selflessness.
Let us be clear about one thing. There is nothing wrong in the architect expecting a fair payment for the rendering of his services. But he does not keep a monetary expectation every second of his time while designing his buildings. He does it out of a sense of duty. His svadharma, which means his aptitude, his training and his passion, is to be an architect. Regardless of how his day goes, he derives joy in the performance of his svadharma, his duty to the world, as an architect.
In addition to giving up attachment to the reward of action, Shri Krishna also advises us to give up attachment to the action itself. Here, we have to keep two things in mind. First, it is not guaranteed that every action of ours will be successful, since there are external factors that may intervene. Second, even if we insist that an action should be performed in a certain way, there could be other ways that could sometimes work better. Insisting that every action ends successfully, and that every action has to be done our way, are the two ways in which we get attached to action. Giving up these attachments, along with the attachment to reward, is the only way that we bring the purifying effect of karma yoga into every action we perform. This is Shri Krishna’s foremost conclusion on karma yoga.
kartavyaaneeti me paartha nishchintam matamuttamam || 6 ||
But, even those actions should be performed, giving up attachment and rewards. This, O Paartha, is my definite and foremost conclusion.
etaani : those
api : even
tu : but
karmaani : actions
sangam : attachment
tyaktvaa : giving up
phalaani : rewards
cha : and
kartavyaani : should be performed
iti : this
me : my
paartha : O Paartha
nishchintam : definite
matam : conclusion
uttamam : foremost
Shri Krishna says that the only way to convert selfish actions into selfless actions is to give up attachment to the action and to the rewards of the action. Consider an architect who spends months creating the plans for a building. If the architect designs the building keeping the bonus payment in mind, he is performing the action with an attitude of selfishness. If the architect designs the building with the sole motive of creating the best possible living space for people, he is performing the action with an attitude of selflessness.
Let us be clear about one thing. There is nothing wrong in the architect expecting a fair payment for the rendering of his services. But he does not keep a monetary expectation every second of his time while designing his buildings. He does it out of a sense of duty. His svadharma, which means his aptitude, his training and his passion, is to be an architect. Regardless of how his day goes, he derives joy in the performance of his svadharma, his duty to the world, as an architect.
In addition to giving up attachment to the reward of action, Shri Krishna also advises us to give up attachment to the action itself. Here, we have to keep two things in mind. First, it is not guaranteed that every action of ours will be successful, since there are external factors that may intervene. Second, even if we insist that an action should be performed in a certain way, there could be other ways that could sometimes work better. Insisting that every action ends successfully, and that every action has to be done our way, are the two ways in which we get attached to action. Giving up these attachments, along with the attachment to reward, is the only way that we bring the purifying effect of karma yoga into every action we perform. This is Shri Krishna’s foremost conclusion on karma yoga.
Thursday, May 16, 2013
Bhagavad Gita Verse 26, Chapter 17
sadbhaave saadhubhaave cha sadityetatprayujyate |
prashashte karmaani tathaa sacchabdaha paartha yujyate || 26 ||
The word Sat is used in the sense of existence and goodness, and also, O Paartha, the word Sat is added in the sense of an auspicious act.
sadbhaave : Sat as existence
saadhubhaave : Sat as goodness
cha : and
sat : Sat
iti : in this manner
etat : this
prayujyate : used
prashashte : auspicious
karmaani : act
tathaa : also
sat : Sat
shabdaha : word
paartha : O Paartha
yujyate : added
The utterance of Om is used to focus our attention on the action, and the utterance of Tat is used to dedicate the actions and their reward to Ishvara. Even if we do all this, there could be a defect in the way the action is performed. We may have not followed some guidelines, or some external entity may have caused some problem which we may be unaware of. For most of us who are not well versed in the scriptures, is there an easy solution to this problem?
Shri Krishna says that the chanting of the word Sat during the performance of a saattvic action has the effect of removing all the errors and defects of that action. This is why words such as satkarma (good actions) and sadaachaar (good conduct) use sat as a synonym for good. But just purifying an action is not enough. The emotions, the feelings behind the action are equally important. Chanting of the word Sat has the effect of purifying our emotions as well. Words such as sadbhaava (good emotion) and sadguna (good values) illustrate this point.
The real meaning of the word Sat, however,is existence. It is a pointer to brahman, the eternal essence, the one reality. "Naabhaavo vidyate sataha" found in the second chapter of the Gita denotes that Sat, the eternal essence, always exists. It is always complete, without any duality. Therefore, the ultimate goal of uttering Sat is to mentally remove any notions of duality, mentally remove all the upaadhis or limitations, and merge oneself into the one reality, the one eternal essence.
prashashte karmaani tathaa sacchabdaha paartha yujyate || 26 ||
The word Sat is used in the sense of existence and goodness, and also, O Paartha, the word Sat is added in the sense of an auspicious act.
sadbhaave : Sat as existence
saadhubhaave : Sat as goodness
cha : and
sat : Sat
iti : in this manner
etat : this
prayujyate : used
prashashte : auspicious
karmaani : act
tathaa : also
sat : Sat
shabdaha : word
paartha : O Paartha
yujyate : added
The utterance of Om is used to focus our attention on the action, and the utterance of Tat is used to dedicate the actions and their reward to Ishvara. Even if we do all this, there could be a defect in the way the action is performed. We may have not followed some guidelines, or some external entity may have caused some problem which we may be unaware of. For most of us who are not well versed in the scriptures, is there an easy solution to this problem?
Shri Krishna says that the chanting of the word Sat during the performance of a saattvic action has the effect of removing all the errors and defects of that action. This is why words such as satkarma (good actions) and sadaachaar (good conduct) use sat as a synonym for good. But just purifying an action is not enough. The emotions, the feelings behind the action are equally important. Chanting of the word Sat has the effect of purifying our emotions as well. Words such as sadbhaava (good emotion) and sadguna (good values) illustrate this point.
The real meaning of the word Sat, however,is existence. It is a pointer to brahman, the eternal essence, the one reality. "Naabhaavo vidyate sataha" found in the second chapter of the Gita denotes that Sat, the eternal essence, always exists. It is always complete, without any duality. Therefore, the ultimate goal of uttering Sat is to mentally remove any notions of duality, mentally remove all the upaadhis or limitations, and merge oneself into the one reality, the one eternal essence.
Wednesday, January 30, 2013
Bhagavad Gita Verse 29, Chapter 13
prakityaiva cha karmaani kriyamaanaani sarvashaha |
yaha pashyati tathaatmaanamakartaaram sa pashyati || 29 ||
One who sees all actions as performed by Prakriti alone, and the self as actionless, he sees (clearly).
prakityaa : by Prakriti
eva : alone
cha : and
karmaani : actions
kriyamaanaani : performed
sarvashaha : all
yaha : one who
pashyati : sees
tathaa : and
aatmaanam : self
akartaaram : actionless
saha : he
pashyati : sees
Imagine that a toddler sees a phone for the first time. He is fascinated each time it rings, and mistakenly thinks that by raising his hand, he makes the phone ring. But, if an adult has a never-ending fascination with a phone ringing, or has a mistaken notion about why it rings, we will think that there is something wrong with him. If an adult is overly fascinated by machines, it is because he lets the three gunaas of Prakriti still entice him, attract him. In general, once we know how a machine works, we are not overly fascinated or concerned with it.
Shri Krishna says that one who has truly assimilated the teaching of the Gita knows that actions, reactions, emotions, thought, logic, all these happen in the realm of Prakriti. Just like we lose fascination for machines once we know how they work, we should gradually stop being fascinated by Prakriti which is nothing but a machine that belongs to Ishvara. If this understanding seeps in, the shocks of world that we face daily will slowly lose their ability to shake us. We will perform our duties with our full attention and dedication so that we can exhaust our selfish desires, but leave the reactions and results to Ishvara because it is all happening in his Prakriti, his machine.
How do we go about doing this? The path to reduce our fascination with Prakriti is to increase our fascination with Ishvara. We do this by hearing stories of Ishvara, by attending satsanga, by associating with people who are devotees of Ishvara. The Gita itself contains chapters on the glory of Ishvara’s vibhootis, which can be read as daily meditations. Eventually, we begin to see the entire universe as part of Ishvara’s vishvaroopa, his universal form.
Now, even if we develop detachment towards the actions of Prakriti, our senses still get fascinated by variety, colour, form, diversity created by it. How do we deal with this aspect of Prakriti? Shri Krishna covers this next.
yaha pashyati tathaatmaanamakartaaram sa pashyati || 29 ||
One who sees all actions as performed by Prakriti alone, and the self as actionless, he sees (clearly).
prakityaa : by Prakriti
eva : alone
cha : and
karmaani : actions
kriyamaanaani : performed
sarvashaha : all
yaha : one who
pashyati : sees
tathaa : and
aatmaanam : self
akartaaram : actionless
saha : he
pashyati : sees
Imagine that a toddler sees a phone for the first time. He is fascinated each time it rings, and mistakenly thinks that by raising his hand, he makes the phone ring. But, if an adult has a never-ending fascination with a phone ringing, or has a mistaken notion about why it rings, we will think that there is something wrong with him. If an adult is overly fascinated by machines, it is because he lets the three gunaas of Prakriti still entice him, attract him. In general, once we know how a machine works, we are not overly fascinated or concerned with it.
Shri Krishna says that one who has truly assimilated the teaching of the Gita knows that actions, reactions, emotions, thought, logic, all these happen in the realm of Prakriti. Just like we lose fascination for machines once we know how they work, we should gradually stop being fascinated by Prakriti which is nothing but a machine that belongs to Ishvara. If this understanding seeps in, the shocks of world that we face daily will slowly lose their ability to shake us. We will perform our duties with our full attention and dedication so that we can exhaust our selfish desires, but leave the reactions and results to Ishvara because it is all happening in his Prakriti, his machine.
How do we go about doing this? The path to reduce our fascination with Prakriti is to increase our fascination with Ishvara. We do this by hearing stories of Ishvara, by attending satsanga, by associating with people who are devotees of Ishvara. The Gita itself contains chapters on the glory of Ishvara’s vibhootis, which can be read as daily meditations. Eventually, we begin to see the entire universe as part of Ishvara’s vishvaroopa, his universal form.
Now, even if we develop detachment towards the actions of Prakriti, our senses still get fascinated by variety, colour, form, diversity created by it. How do we deal with this aspect of Prakriti? Shri Krishna covers this next.
Wednesday, December 19, 2012
Bhagavad Gita Verse 10, Chapter 12
abhyaasepyasamarthosi matkarmo paramo bhava |
madarthamapi karmaani kurvansiddhimavaapsyasi || 10 ||
If you are incapable even to perform repeated practice, then perform actions for me. Even by doing actions for me, you shall attain success.
abhyaase : repeated practice
api : even
asamarthaha : incapable
asi : are
matkarmaparamaha : perform actions for me
bhava : become
madartham : for me
api : also
karmaani : actions
kurvan : doing
siddhim : success
avaapsyasi : attain
So far, Shri Krishna recommended jnyaana yoga, followed by abhyaasa yoga, both of which are difficult for us to follow. Our stock of desires prevents us from pursuing even a few hours of daily meditation. We cannot sit still in one place. If we do so, we get distracted every so often. And even if we are able meditate, we still need to remain attuned to Ishvara for the majority of the day when we are not meditating. How do we achieve this? It is through the yoga of devotion, bhakti yoga.
Prahlaada, son of the king of demons and one of the greatest devotees of Lord Vishnu, was asked by his father Hiranyakashipu about what he had learned in school. He replied that one should serve Ishvara by making every act into an act of worship. Shravana refers to the constant listening of Ishvara’s glories; kirtanam is the singing the names of Ishvara; smaranam refers to constant remembering of Ishvara; paadasevanam is adoring Ishvara’s feet; archanam is worshipping Ishvara in temples or in our own homes; vandanam is the offering prayers; daasyam is to consider ourselves as servants of Ishvara; sakhyam: considering ourselves as friends of Ishvara; and finally, aatmanivedana where we completely offer ourselves to Ishvara.
What happens when we lead our life this way? When every action including our work in the office, our chores at home, our studies in school and our dealings with friends and family becomes an act of worship, we slowly erode our sense of doership or agentship. Instead of acting with the notion “I am doing this”, we begin to act with the notion “Ishvara is doing everything”. We submit our ego into the altar of Ishvara. As our sense of ego dissolves, we become qualified to practice abhyaasa yoga, and ultimately, jnyaana yoga. So therefore, incorporating Ishvara into eevry aspect of our lives is bhakti yoga.
madarthamapi karmaani kurvansiddhimavaapsyasi || 10 ||
If you are incapable even to perform repeated practice, then perform actions for me. Even by doing actions for me, you shall attain success.
abhyaase : repeated practice
api : even
asamarthaha : incapable
asi : are
matkarmaparamaha : perform actions for me
bhava : become
madartham : for me
api : also
karmaani : actions
kurvan : doing
siddhim : success
avaapsyasi : attain
So far, Shri Krishna recommended jnyaana yoga, followed by abhyaasa yoga, both of which are difficult for us to follow. Our stock of desires prevents us from pursuing even a few hours of daily meditation. We cannot sit still in one place. If we do so, we get distracted every so often. And even if we are able meditate, we still need to remain attuned to Ishvara for the majority of the day when we are not meditating. How do we achieve this? It is through the yoga of devotion, bhakti yoga.
Prahlaada, son of the king of demons and one of the greatest devotees of Lord Vishnu, was asked by his father Hiranyakashipu about what he had learned in school. He replied that one should serve Ishvara by making every act into an act of worship. Shravana refers to the constant listening of Ishvara’s glories; kirtanam is the singing the names of Ishvara; smaranam refers to constant remembering of Ishvara; paadasevanam is adoring Ishvara’s feet; archanam is worshipping Ishvara in temples or in our own homes; vandanam is the offering prayers; daasyam is to consider ourselves as servants of Ishvara; sakhyam: considering ourselves as friends of Ishvara; and finally, aatmanivedana where we completely offer ourselves to Ishvara.
What happens when we lead our life this way? When every action including our work in the office, our chores at home, our studies in school and our dealings with friends and family becomes an act of worship, we slowly erode our sense of doership or agentship. Instead of acting with the notion “I am doing this”, we begin to act with the notion “Ishvara is doing everything”. We submit our ego into the altar of Ishvara. As our sense of ego dissolves, we become qualified to practice abhyaasa yoga, and ultimately, jnyaana yoga. So therefore, incorporating Ishvara into eevry aspect of our lives is bhakti yoga.
Saturday, December 15, 2012
Bhagavad Gita Verse 6, Chapter 12
ye tu sarvaani karmaani mayi sanyasya matparaahaa |
ananyenaiva yogena maam dhyaayanta upaasate || 6 ||
But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship..
ye : those
tu : but
sarvaani : all
karmaani : actions
mayi : me
sanyasya : renounce
matparaahaa : intent upon me
ananyena : single-pointed
eva : only
yogena : through yoga
maam : me
dhyaayanta : meditating
upaasate : worship
Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.
First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.
When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.
ananyenaiva yogena maam dhyaayanta upaasate || 6 ||
But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship..
ye : those
tu : but
sarvaani : all
karmaani : actions
mayi : me
sanyasya : renounce
matparaahaa : intent upon me
ananyena : single-pointed
eva : only
yogena : through yoga
maam : me
dhyaayanta : meditating
upaasate : worship
Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.
First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.
When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.
Saturday, August 4, 2012
Bhagavad Gita Verse 9, Chapter 9
na cha maam taani karmaani nibandhanti dhananjaya |
udaaseenavadaaseenamasaktam teshu karmasu || 9 ||
Nor do those actions bind me, O Dhananjaya. I remain as though indifferent and unattached to those actions.
na : not
cha : and
maam : my
taani : those
karmaani : actions
nibandhanti : bind
dhananjaya : O Dhananjaya
udaaseenavat : as though indifferent
aaseenam : sit
asaktam : unattached
teshu : those
karmasu : in actions
Earlier in the chapter, Shri Krishna addressed several misconceptions that we have about Ishvara. He asserted that Ishvara cannot be contained in any one part of the universe, in any one object. He also asserted that we need to wait for a long time to Ishvara. Ishvara is accessible at this very moment. What is missing is knowledge that enables us to recognize Ishvara in everything.
In this shloka, Shri Krishna addresses another misconception of Ishvara, that he has a personal agenda in each and everyone’s destiny. To that end, Shri Krishna clarifies that Ishvara delegates the functioning of the universe to the laws of Prakriti. He does not personally get involved, nor does he claim credit for the creation, destruction and sustenance of billions of beings in this universe.
Our Puranaas contains several stories about the trinity of Brahma, Vishnu and Shiva who are charged with the responsibilities of creation, sustenance and dissolution respectively. They are aided by their consorts. Saraswati provides the knowledge needed for creation. Lakshmi provides the wealth needed for sustenance. Parvati provides the power needed for dissolution. The stories may portray that these deities personally take effort to perform their duties, but at the universal level, they are all part of the fully automatic system of Prakriti.
Therefore, the lesson for us here is that we should follow karma yoga because it is a universal law. Like Ishvara, who runs the universe while knowing that it is Prakriti’s handiwork, we too should perform our duties in a spirit of vairagya or detachment, knowing that Prakriti is running everything. If we worry about who will get the credit for our actions, then we will get bound, taking us further away for liberation.
So then, how should we use this knowledge to refine our vision towards the world? This is explained next.
udaaseenavadaaseenamasaktam teshu karmasu || 9 ||
Nor do those actions bind me, O Dhananjaya. I remain as though indifferent and unattached to those actions.
na : not
cha : and
maam : my
taani : those
karmaani : actions
nibandhanti : bind
dhananjaya : O Dhananjaya
udaaseenavat : as though indifferent
aaseenam : sit
asaktam : unattached
teshu : those
karmasu : in actions
Earlier in the chapter, Shri Krishna addressed several misconceptions that we have about Ishvara. He asserted that Ishvara cannot be contained in any one part of the universe, in any one object. He also asserted that we need to wait for a long time to Ishvara. Ishvara is accessible at this very moment. What is missing is knowledge that enables us to recognize Ishvara in everything.
In this shloka, Shri Krishna addresses another misconception of Ishvara, that he has a personal agenda in each and everyone’s destiny. To that end, Shri Krishna clarifies that Ishvara delegates the functioning of the universe to the laws of Prakriti. He does not personally get involved, nor does he claim credit for the creation, destruction and sustenance of billions of beings in this universe.
Our Puranaas contains several stories about the trinity of Brahma, Vishnu and Shiva who are charged with the responsibilities of creation, sustenance and dissolution respectively. They are aided by their consorts. Saraswati provides the knowledge needed for creation. Lakshmi provides the wealth needed for sustenance. Parvati provides the power needed for dissolution. The stories may portray that these deities personally take effort to perform their duties, but at the universal level, they are all part of the fully automatic system of Prakriti.
Therefore, the lesson for us here is that we should follow karma yoga because it is a universal law. Like Ishvara, who runs the universe while knowing that it is Prakriti’s handiwork, we too should perform our duties in a spirit of vairagya or detachment, knowing that Prakriti is running everything. If we worry about who will get the credit for our actions, then we will get bound, taking us further away for liberation.
So then, how should we use this knowledge to refine our vision towards the world? This is explained next.
Saturday, March 17, 2012
Bhagavad Gita Verse 14, Chapter 5
na kartritvam na karmaani lokasya srijati prabhuh |
na karmaphalasaiyogam svabhaavastu pravartate || 14 ||
Neither agency nor actions, in this world, are created by the eternal essence, and neither does it connect actions to results; for nature organizes all this.
na : not
kartritvam : agency, doership
na : not
karmaani : actions
lokasya : in this world
srijati : create
prabhuh : eternal essence
na : not
karmaphala : results and actions
saiyogam : connect
svabhaavaha : nature
tu : for
pravartate : organizes all this
Earlier, Shri Krishna provided the example of the dweller in the city to illustrate the distinction between the eternal essence and the body, mind and intellect. In this shloka, he takes us one step further by saying that the eternal essence is beyond the realm of action. Furthermore, since action implies doership, results and their enjoyership, action and everything that comes with it is in the realm of prakriti or nature. The eternal essence is separate and distinct from action.
Any self-contained system has inherent rules which govern its operations. For example, let us consider the Pac-Man video game. The game is played in a computer that has four buttons which are used to move Pac-Man up, down, left or right. The rules of the game are programmed into the system. If the player manages to get the fruit while evading the monsters, he wins the game. All this happens automatically. It does not require external intervention by any divine or human entity.
But if we take a step back, the Pac-Man character does not really "move" anywhere. It is an illusion created by the computer by projecting the Pac-Man image to different parts of the screen. One who is watching the game very objectively knows that there is no movement of left, right etc.
Similarly, one who sees the world from the absolute standpoint of the eternal essence knows that in reality, there is no action. Action only exists from the standpoint of nature or prakriti. And if action only exists in nature, so does doership, enjoyership, and connection of actions to their results. It is a self-governing automatic system.
na karmaphalasaiyogam svabhaavastu pravartate || 14 ||
Neither agency nor actions, in this world, are created by the eternal essence, and neither does it connect actions to results; for nature organizes all this.
na : not
kartritvam : agency, doership
na : not
karmaani : actions
lokasya : in this world
srijati : create
prabhuh : eternal essence
na : not
karmaphala : results and actions
saiyogam : connect
svabhaavaha : nature
tu : for
pravartate : organizes all this
Earlier, Shri Krishna provided the example of the dweller in the city to illustrate the distinction between the eternal essence and the body, mind and intellect. In this shloka, he takes us one step further by saying that the eternal essence is beyond the realm of action. Furthermore, since action implies doership, results and their enjoyership, action and everything that comes with it is in the realm of prakriti or nature. The eternal essence is separate and distinct from action.
Any self-contained system has inherent rules which govern its operations. For example, let us consider the Pac-Man video game. The game is played in a computer that has four buttons which are used to move Pac-Man up, down, left or right. The rules of the game are programmed into the system. If the player manages to get the fruit while evading the monsters, he wins the game. All this happens automatically. It does not require external intervention by any divine or human entity.
But if we take a step back, the Pac-Man character does not really "move" anywhere. It is an illusion created by the computer by projecting the Pac-Man image to different parts of the screen. One who is watching the game very objectively knows that there is no movement of left, right etc.
Similarly, one who sees the world from the absolute standpoint of the eternal essence knows that in reality, there is no action. Action only exists from the standpoint of nature or prakriti. And if action only exists in nature, so does doership, enjoyership, and connection of actions to their results. It is a self-governing automatic system.
Tuesday, March 13, 2012
Bhagavad Gita Verse 10, Chapter 5
brahmanyaadhaaya karmaani sangam tvyaktvaa karoti yaha |
lipyate na sa paapena padmapatramivaambhasaa || 10 ||
Having offered all actions to the eternal essence, and having cast off attachments, he who performs actions does not get tainted by sins, just like water does not taint a lotus leaf.
brahmani : eternal essence
aadhaaya : offered
karmaani : all actions
sangam : attachment
tvyaktvaa : cast off
karoti : perform action
yaha : one who
lipyate : taint
na : do not
saha : him
paapena : sins
padma-patram : lotus leaf
iva : like
ambhasaa : water
Previously, we came across the vision of one who has realized the self. He knows that he is not the doer of all his actions. But what about the one who has not realized the self, and who is still working to sublimate his selfish desires? What is his vision?
In this shloka, Shri Krishna says that the person who has not realized the self (that includes most of us) offers all actions in a spirit of devotion to Ishvara. Shri Krishna reiterates that if one has selfish desires, karma yoga is the ideal path to follow. The karma yogi works for a higher ideal such as Ishvara, but one who does not follow karma yoga works for the ego.
Shri Krishna brings Arjuna back to karma yoga with this shloka. Arjuna harbours desires, therefore Shri Krishna does not want him to jump straight into the yoga of renunciation, which is a totally different level.
Now, let's go a little deeper into the topic of attachment. Attachment can happen at four levels : attachment to the result of an action (I want a reward for singing this song), attachment to the action (I will sing a song only in my way), attachment to the sense of doership (I am singing this song) and attachment to the sense of non-doership (By not singing the song, I am the non-singer of this song). The first three are relatively easier to comprehend. The fourth one arises when one has not properly understood the notion of akarma or inaction from the fourth chapter.
So therefore, the karma yogi strives to transcend all four levels of attachment by offering results, actions, doership and non-doership to Ishvara. When he acts in the material world with such a vision, he does not accumulate any further desires, just like a lotus leaf does not get wet even though growing in water.
lipyate na sa paapena padmapatramivaambhasaa || 10 ||
Having offered all actions to the eternal essence, and having cast off attachments, he who performs actions does not get tainted by sins, just like water does not taint a lotus leaf.
brahmani : eternal essence
aadhaaya : offered
karmaani : all actions
sangam : attachment
tvyaktvaa : cast off
karoti : perform action
yaha : one who
lipyate : taint
na : do not
saha : him
paapena : sins
padma-patram : lotus leaf
iva : like
ambhasaa : water
Previously, we came across the vision of one who has realized the self. He knows that he is not the doer of all his actions. But what about the one who has not realized the self, and who is still working to sublimate his selfish desires? What is his vision?
In this shloka, Shri Krishna says that the person who has not realized the self (that includes most of us) offers all actions in a spirit of devotion to Ishvara. Shri Krishna reiterates that if one has selfish desires, karma yoga is the ideal path to follow. The karma yogi works for a higher ideal such as Ishvara, but one who does not follow karma yoga works for the ego.
Shri Krishna brings Arjuna back to karma yoga with this shloka. Arjuna harbours desires, therefore Shri Krishna does not want him to jump straight into the yoga of renunciation, which is a totally different level.
Now, let's go a little deeper into the topic of attachment. Attachment can happen at four levels : attachment to the result of an action (I want a reward for singing this song), attachment to the action (I will sing a song only in my way), attachment to the sense of doership (I am singing this song) and attachment to the sense of non-doership (By not singing the song, I am the non-singer of this song). The first three are relatively easier to comprehend. The fourth one arises when one has not properly understood the notion of akarma or inaction from the fourth chapter.
So therefore, the karma yogi strives to transcend all four levels of attachment by offering results, actions, doership and non-doership to Ishvara. When he acts in the material world with such a vision, he does not accumulate any further desires, just like a lotus leaf does not get wet even though growing in water.
Friday, March 2, 2012
Bhagavad Gita Verse 41, Chapter 4
yogasannyastakarmaanam jnyaanasanchinnasanshayam |
aatmavantam na karmaani nibhandanti dhananjaya || 41 ||
One who has renounced actions through yoga, one who has severed all doubts through knowledge, such a self-poised person is not bound by actions, O conqueror of wealth.
yoga : yoga
sannyasta: one who has renounced
karmaanam : actions
jnyaana : knowledge
sanchinna : severed
sanshayam : all doubts
aatmavantam : self-poised
na : do not
karmaani : actions
nibhandanti : bind
dhananjaya : O conqueror of wealth
Shri Krishna now begins to conclude the fourth chapter with this shloka. He re-emphasizes that one who follows the path of karma-sanyaasa, or renunciation of action, is liberated from all bondage. He refers to Arjuna as Dhananjaya, which means conqueror of wealth, because Arjuna had accumulated massive wealth from conquests of kingdoms. Also, he had gained wealth in the form of knowledge from Shri Krishna.
One who has attained the knowledge of self-realization acts without a sense of doership and enjoyership of action. It is important to note that renunciation of action refers to renunciation of doership and enjoyership, not renunciation of the action itself. Actions continue to happen. Furthermore, this yoga or prescribed methodology needs to be learned from a teacher, it is difficult to learn on one's own.
Shri Krishna also reiterates the knowledge of self realization dispels all doubts in the seeker's mind. Till this knowledge is attained, doubts such as who is the doer of action, who is the enjoyer of results, what is the relation of the self to action will remain. One who has gained this knowledge and dispelled all such doubts is called "aatmavant" or one who has gained knowledge of our own self.
A classic example here is that the space in a pot thinks that it is the pot. Once it knows that it is space, it immediately realizes that it is not subject to modifications like big or small, brown or white, moving or stationary and so on. From that point on, any change to the pot will not affect the space in the pot. Similarly, once our doubts vanish, our actions will not bind us.
aatmavantam na karmaani nibhandanti dhananjaya || 41 ||
One who has renounced actions through yoga, one who has severed all doubts through knowledge, such a self-poised person is not bound by actions, O conqueror of wealth.
yoga : yoga
sannyasta: one who has renounced
karmaanam : actions
jnyaana : knowledge
sanchinna : severed
sanshayam : all doubts
aatmavantam : self-poised
na : do not
karmaani : actions
nibhandanti : bind
dhananjaya : O conqueror of wealth
Shri Krishna now begins to conclude the fourth chapter with this shloka. He re-emphasizes that one who follows the path of karma-sanyaasa, or renunciation of action, is liberated from all bondage. He refers to Arjuna as Dhananjaya, which means conqueror of wealth, because Arjuna had accumulated massive wealth from conquests of kingdoms. Also, he had gained wealth in the form of knowledge from Shri Krishna.
One who has attained the knowledge of self-realization acts without a sense of doership and enjoyership of action. It is important to note that renunciation of action refers to renunciation of doership and enjoyership, not renunciation of the action itself. Actions continue to happen. Furthermore, this yoga or prescribed methodology needs to be learned from a teacher, it is difficult to learn on one's own.
Shri Krishna also reiterates the knowledge of self realization dispels all doubts in the seeker's mind. Till this knowledge is attained, doubts such as who is the doer of action, who is the enjoyer of results, what is the relation of the self to action will remain. One who has gained this knowledge and dispelled all such doubts is called "aatmavant" or one who has gained knowledge of our own self.
A classic example here is that the space in a pot thinks that it is the pot. Once it knows that it is space, it immediately realizes that it is not subject to modifications like big or small, brown or white, moving or stationary and so on. From that point on, any change to the pot will not affect the space in the pot. Similarly, once our doubts vanish, our actions will not bind us.
Friday, February 17, 2012
Bhagavad Gita Verse 27, Chapter 4
sarvaaneendriyakarmaani praanakarmaani chaapare |
aatmasaiyamyogaagnau juvhati jnyaanadeepite || 27 |
Others offer the activities of the senses and the activities of the life force into the flame of the discipline of self-restraint, kindled by knowledge.
sarvaani : all
indriya-karmaani : activities of the senses
praana-karmaani : activities of the life force
cha : and
apare : others
aatmasaiyam : self-restraint
yogaagnau : flame in the form of discipline
juvhati : offer
jnyaana : knowledge
deepite : kindled by
In prior shlokas, Shri Krishna gave us a variety of techniques to practice yajnya, from worship of a deity to more advanced techniques such as contemplation of the eternal essence, restraining movement of senses, and dissolving the notion of external objects altogether. In this shloka, he describes a technique for more advanced seekers where one not just restrains the senses, but also restrains the life forces or praana within our body. This discipline is the raaja yoga of Patanjali. It begins with the three limbs of yama, niyama and aasana that we saw in the previous sholka. Let us examine one key aspect of this technique, which is understanding of praana.
Praanaas are energy systems within our body that sustain physiological processes. There are five types of praana : praana, apaana, udaana, vayaana and samaana. Just like restraining the senses conserves energy that can be redirected towards advancing spiritually, so too can restraining the praanaas lead to the same outcome. However, this technique requires the guidance of a teacher and is not recommended for self-experimentation.
The senses and the praanaas are like rays of the sun emanating from our self. So as the yogi progresses in this yajnya, he regulates the praanaas using praanaayaam, the fifth limb of the raaja yoga technique which is described a later shloka. He then withdraws attention from senses and from the praanas, and redirects the energy towards concentration or dhyaana on the eternal essence, which is the sixth limb of Patanjali yoga. He then progresses to uninterrupted concentration or dhaarana, the seventh limb. Eventually, he attains direct perception of the eternal essence. This ultimate state is known as samaadhi, the eight and final limb of Patanjali yoga.
Knowing fully well that most of us need more basic techniques, Shri Krishna gives us a whole range of options in the next shloka.
aatmasaiyamyogaagnau juvhati jnyaanadeepite || 27 |
Others offer the activities of the senses and the activities of the life force into the flame of the discipline of self-restraint, kindled by knowledge.
sarvaani : all
indriya-karmaani : activities of the senses
praana-karmaani : activities of the life force
cha : and
apare : others
aatmasaiyam : self-restraint
yogaagnau : flame in the form of discipline
juvhati : offer
jnyaana : knowledge
deepite : kindled by
In prior shlokas, Shri Krishna gave us a variety of techniques to practice yajnya, from worship of a deity to more advanced techniques such as contemplation of the eternal essence, restraining movement of senses, and dissolving the notion of external objects altogether. In this shloka, he describes a technique for more advanced seekers where one not just restrains the senses, but also restrains the life forces or praana within our body. This discipline is the raaja yoga of Patanjali. It begins with the three limbs of yama, niyama and aasana that we saw in the previous sholka. Let us examine one key aspect of this technique, which is understanding of praana.
Praanaas are energy systems within our body that sustain physiological processes. There are five types of praana : praana, apaana, udaana, vayaana and samaana. Just like restraining the senses conserves energy that can be redirected towards advancing spiritually, so too can restraining the praanaas lead to the same outcome. However, this technique requires the guidance of a teacher and is not recommended for self-experimentation.
The senses and the praanaas are like rays of the sun emanating from our self. So as the yogi progresses in this yajnya, he regulates the praanaas using praanaayaam, the fifth limb of the raaja yoga technique which is described a later shloka. He then withdraws attention from senses and from the praanas, and redirects the energy towards concentration or dhyaana on the eternal essence, which is the sixth limb of Patanjali yoga. He then progresses to uninterrupted concentration or dhaarana, the seventh limb. Eventually, he attains direct perception of the eternal essence. This ultimate state is known as samaadhi, the eight and final limb of Patanjali yoga.
Knowing fully well that most of us need more basic techniques, Shri Krishna gives us a whole range of options in the next shloka.
Saturday, February 4, 2012
Bhagavad Gita Verse 14, Chapter 4
na maam karmaani limpanti na ma karmaphale spruhaa |
iti maam yo bhijaanaati karmabhirna sa badhyate || 14 ||
Actions do not stain me, nor do I covet fruits of action. One who knows me in this manner is never bound by actions.
na : do not
maam : me
karmaani : action
limpanti : stain
na : not
ma : I
karmaphale : fruits of action
spruhaa : covet
iti : in this manner
maam : me
yaha : one who
abhijaanaati : knows in essence
karmabhih : with actions
na : not
sah : he
badhyate : bound
So far, Shri Krishna clarified and elaborated upon key topics within karmayoga. First he gave the paramparaa or tradition of the teaching. He then revealed his nature as Ishvaraa, and explained the method by which he manifests as an avataara. Finally, he explained how he responds in the exact manner that one approaches him.
As we get further into karmayoga, we slowly begin to lost our attachment to the fruits of our action, which is the first stage in karmayoga. In this chapter, Shri Krishna urges us to move to the next stage in this journey where we begin to lose the notion of doership.To highlight this point, Shri Krishna says that as Ishvaraa, even he knows that actions are happening in prakriti, and therefore he is not the doer of those actions, but he is beyond all action. He puts this poetically by saying that actions do not "stain" him.
Why is Ishvara beyond all action? At its core, any action happens when there is an imbalance or vacuum. Wind travels from high pressure areas to low pressure areas. Electric current moves when there is a difference in voltage. The mind creates a thought because of our vaasanaas. But Ishvara is all-complete and self-sufficient. Therefore, he does not need to act. He is only a witness.
If there is a reflection of the sun in a pond, and if dirt is thrown on the pond, the sun is not stained by that dirt. Similarly, since actions are performed by prakriti, there is no impact to Ishvaraa. In this and other shlokas of this chapter, Shri Krishna reminds us that just like he knows that he is not the doer or enjoyer of actions, so should we have the exact same conviction.
iti maam yo bhijaanaati karmabhirna sa badhyate || 14 ||
Actions do not stain me, nor do I covet fruits of action. One who knows me in this manner is never bound by actions.
na : do not
maam : me
karmaani : action
limpanti : stain
na : not
ma : I
karmaphale : fruits of action
spruhaa : covet
iti : in this manner
maam : me
yaha : one who
abhijaanaati : knows in essence
karmabhih : with actions
na : not
sah : he
badhyate : bound
So far, Shri Krishna clarified and elaborated upon key topics within karmayoga. First he gave the paramparaa or tradition of the teaching. He then revealed his nature as Ishvaraa, and explained the method by which he manifests as an avataara. Finally, he explained how he responds in the exact manner that one approaches him.
As we get further into karmayoga, we slowly begin to lost our attachment to the fruits of our action, which is the first stage in karmayoga. In this chapter, Shri Krishna urges us to move to the next stage in this journey where we begin to lose the notion of doership.To highlight this point, Shri Krishna says that as Ishvaraa, even he knows that actions are happening in prakriti, and therefore he is not the doer of those actions, but he is beyond all action. He puts this poetically by saying that actions do not "stain" him.
Why is Ishvara beyond all action? At its core, any action happens when there is an imbalance or vacuum. Wind travels from high pressure areas to low pressure areas. Electric current moves when there is a difference in voltage. The mind creates a thought because of our vaasanaas. But Ishvara is all-complete and self-sufficient. Therefore, he does not need to act. He is only a witness.
If there is a reflection of the sun in a pond, and if dirt is thrown on the pond, the sun is not stained by that dirt. Similarly, since actions are performed by prakriti, there is no impact to Ishvaraa. In this and other shlokas of this chapter, Shri Krishna reminds us that just like he knows that he is not the doer or enjoyer of actions, so should we have the exact same conviction.
Saturday, January 7, 2012
Bhagavad Gita Verse 30, Chapter 3
mayi sarvaani karmaani sannyasyaadhyaatmachetasaa |
niraasheernirmamo bhootvaa yudhyasva vigatajvaraha || 30 ||
Dedicate all your actions to me, using your intellect. Without expectation or sense of my-ness, fight without mental distress.
mayi : to me
sarvaani : all
karmaani : actions
sannyasya : dedicate
adhyaatma-chetasaa : with intellect
niraasheeh : without expectation
nirmamah : without sense of I
bhootvaa : make
yudhyasva : fight
vigatajvaraha : without mental distress
Shri Krishna provides the essence of the entire chapter in this shloka, one of the most important shlokas in this chapter. It can be considered "karmayoga in a nutshell". In this shloka, he covers the following 3 topics:
1. What should be our attitude while performing actions?
2. What kinds of actions should we perform?
3. How do we make our actions more efficient?
First, he talks about the attitude that one should maintain while performing actions. He says that before, during and after the action, one should continuously dedicate the action to a higher ideal. It can be any higher ideal like our family, employer or nation, but we should consider it pure and divine, indicated by the word "me" in the shloka.
What is important here is never get out of tune with the higher ideal - it is like talking to a friend constantly on a handsfree telephone while performing all actions. We can use the ritual of a "pooja" to practice this act of dedication, but the key is to do it constantly, not just during the pooja. Furthermore, we will know whether the action was in service of a higher ideal or of our ego by the feeling we get once the action is complete. If we find that we have a deep sense of peace and contentment after the action was performed, it was in the service of a higher ideal.
Secondly, he asks us to use our intellect to guide us so that only correct actions, those that are our duties, are performed by us. Actions that are unethical or illegal should be discarded by the intellect. He urges us to strengthen and reinforce the intellect's power of discrimination, or viveka.
Finally, Shri Krishna gives us a formula to make actions extremely efficient. He explains that our mental energy and focus "leaks" out of our system through three sources: brooding over the past, becoming anxious about the future, and becoming overly excited in the present. How does this leakage happen?
"Aashaa" or harbouring expectations is akin to living in the future because it gives rise to anxiety. It is as if we are insulting the present moment. "Mamatva" or my-ness implies that we are giving undue importance to our past achievements. In other words, we are living in the past. No matter what happened in the past usually gives rise to sorrow if we brood over it. And "jvarah" or extreme excitement and agitation in the present has the effect of destabilizing our mind and intellect.
All of these three tendencies ultimately take attention away from the present moment, strengthen our ego and diminish our efficiency. So therefore, a true karmayogi always lives in the present moment and gives complete and undivided attention to the task at hand, no matter what kind of task it is. Shri Krishna urges us to give up expectation for the future ("niraasha"), anxiety over the past ("nirmamah") and overexcitement in the present ("vigatajvarah").
Footnotes
1. Eckhart Tolle has written an entire book on the topic of acting in the present moment called "The Power Of Now".
niraasheernirmamo bhootvaa yudhyasva vigatajvaraha || 30 ||
Dedicate all your actions to me, using your intellect. Without expectation or sense of my-ness, fight without mental distress.
mayi : to me
sarvaani : all
karmaani : actions
sannyasya : dedicate
adhyaatma-chetasaa : with intellect
niraasheeh : without expectation
nirmamah : without sense of I
bhootvaa : make
yudhyasva : fight
vigatajvaraha : without mental distress
Shri Krishna provides the essence of the entire chapter in this shloka, one of the most important shlokas in this chapter. It can be considered "karmayoga in a nutshell". In this shloka, he covers the following 3 topics:
1. What should be our attitude while performing actions?
2. What kinds of actions should we perform?
3. How do we make our actions more efficient?
First, he talks about the attitude that one should maintain while performing actions. He says that before, during and after the action, one should continuously dedicate the action to a higher ideal. It can be any higher ideal like our family, employer or nation, but we should consider it pure and divine, indicated by the word "me" in the shloka.
What is important here is never get out of tune with the higher ideal - it is like talking to a friend constantly on a handsfree telephone while performing all actions. We can use the ritual of a "pooja" to practice this act of dedication, but the key is to do it constantly, not just during the pooja. Furthermore, we will know whether the action was in service of a higher ideal or of our ego by the feeling we get once the action is complete. If we find that we have a deep sense of peace and contentment after the action was performed, it was in the service of a higher ideal.
Secondly, he asks us to use our intellect to guide us so that only correct actions, those that are our duties, are performed by us. Actions that are unethical or illegal should be discarded by the intellect. He urges us to strengthen and reinforce the intellect's power of discrimination, or viveka.
Finally, Shri Krishna gives us a formula to make actions extremely efficient. He explains that our mental energy and focus "leaks" out of our system through three sources: brooding over the past, becoming anxious about the future, and becoming overly excited in the present. How does this leakage happen?
"Aashaa" or harbouring expectations is akin to living in the future because it gives rise to anxiety. It is as if we are insulting the present moment. "Mamatva" or my-ness implies that we are giving undue importance to our past achievements. In other words, we are living in the past. No matter what happened in the past usually gives rise to sorrow if we brood over it. And "jvarah" or extreme excitement and agitation in the present has the effect of destabilizing our mind and intellect.
All of these three tendencies ultimately take attention away from the present moment, strengthen our ego and diminish our efficiency. So therefore, a true karmayogi always lives in the present moment and gives complete and undivided attention to the task at hand, no matter what kind of task it is. Shri Krishna urges us to give up expectation for the future ("niraasha"), anxiety over the past ("nirmamah") and overexcitement in the present ("vigatajvarah").
Footnotes
1. Eckhart Tolle has written an entire book on the topic of acting in the present moment called "The Power Of Now".
Wednesday, January 4, 2012
Bhagavad Gita Verse 27, Chapter 3
prakruteh kriyamaanaani gunaih karmaani sarvashah |
ahamkaaravimoodhaatmaa kartaahamiti manyate || 27 ||
All actions, in all situations, are performed by the gunaas of prakriti. He who is completely deluded by the ego thinks "I am the doer".
prakruteh : of prakriti
kriyamaanaani : act upon
gunaih : by the gunaas
karmaani : all actions
sarvashah : in all situations
ahamkaara : ego
vimoodhaatmaa : one who is complete deluded
kartaa : doer
aham : I
iti : in this way
manyate : thinks
We saw earlier that an ignorant person is attached to action while a wise person is not. But what exactly does it mean to be attached to action? Shri Krishna clarifies that point in this shloka, which is yet another deep shloka with layers and layers of meaning. We shall approach it step by step to grasp its essentials.
First, let us take the example of someone who has accomplished a great thing, for example, won a Grammy award for outstanding singing. If that singer truly examines her accomplishment, she will realize that there were so many people and situations that were responsible for her accomplishment.
To begin with, her parents probably encouraged her to pursue music seriously. Her music teacher taught her the theoretical aspects of music. She met other musicians who helped hone her craft. She came across a situation that inspired her to write her award-winning song. Her accomplishment was a product of all these factors.
Compare that singer to some other award-winning singer who thinks that it was he who did it all, and does not even acknowledge the contribution of others. The notion that "I am the doer" is called "ahamkaara" or the ego, and creates an "us-vs-them" attitude. Someone who is under the influence of the ego is called deluded in this shloka.
Let us now look at what is meant by gunaas and prakriti so that we can better understand the shloka. Just like our scientists have discovered that all of matter is made up of fundamental particles known as atoms, ancient rishis postulated that all matter or prakriti is made up of combinations of three essential forces: an inert force, an active force, and a harmonizing force. These three forces or gunas are known as tamoguna, rajoguna and sattvaguna respectively.
Now here comes a statement which is a little difficult to swallow. Like the singer whose accomplishments had very little to do with her "own" efforts, every action that we perform is in reality performed by prakriti that is comprised of the gunas.
So then who are "we"? We go back to the second chapter to remember that we are the eternal essence that is everlasting and all-pervading. Like the sun that enlivens the earth but does not itself do anything, the eternal essence does not perform any action. It only enlivens prakriti which is performing the action. Most of us that do not realize this truth, unfortunately, fall in the "ignorant" category. The next shloka shows us the goal : how to become wiser.
Footnotes
1. Prakriti is further subdivided into the following 24 components:
- 5 elements : space, air, fire, water, earth
- 5 mediums : sound, touch, form, taste, smell
- 5 sense organs : ear, skin, eye, tongue, nose
- 5 organs of actions : speech, grasp, movement, generation, excretion
- 4 internal organs : mind, intellect, memory, ego
2. Prakriti is also known as Maya
ahamkaaravimoodhaatmaa kartaahamiti manyate || 27 ||
All actions, in all situations, are performed by the gunaas of prakriti. He who is completely deluded by the ego thinks "I am the doer".
prakruteh : of prakriti
kriyamaanaani : act upon
gunaih : by the gunaas
karmaani : all actions
sarvashah : in all situations
ahamkaara : ego
vimoodhaatmaa : one who is complete deluded
kartaa : doer
aham : I
iti : in this way
manyate : thinks
We saw earlier that an ignorant person is attached to action while a wise person is not. But what exactly does it mean to be attached to action? Shri Krishna clarifies that point in this shloka, which is yet another deep shloka with layers and layers of meaning. We shall approach it step by step to grasp its essentials.
First, let us take the example of someone who has accomplished a great thing, for example, won a Grammy award for outstanding singing. If that singer truly examines her accomplishment, she will realize that there were so many people and situations that were responsible for her accomplishment.
To begin with, her parents probably encouraged her to pursue music seriously. Her music teacher taught her the theoretical aspects of music. She met other musicians who helped hone her craft. She came across a situation that inspired her to write her award-winning song. Her accomplishment was a product of all these factors.
Compare that singer to some other award-winning singer who thinks that it was he who did it all, and does not even acknowledge the contribution of others. The notion that "I am the doer" is called "ahamkaara" or the ego, and creates an "us-vs-them" attitude. Someone who is under the influence of the ego is called deluded in this shloka.
Let us now look at what is meant by gunaas and prakriti so that we can better understand the shloka. Just like our scientists have discovered that all of matter is made up of fundamental particles known as atoms, ancient rishis postulated that all matter or prakriti is made up of combinations of three essential forces: an inert force, an active force, and a harmonizing force. These three forces or gunas are known as tamoguna, rajoguna and sattvaguna respectively.
Now here comes a statement which is a little difficult to swallow. Like the singer whose accomplishments had very little to do with her "own" efforts, every action that we perform is in reality performed by prakriti that is comprised of the gunas.
So then who are "we"? We go back to the second chapter to remember that we are the eternal essence that is everlasting and all-pervading. Like the sun that enlivens the earth but does not itself do anything, the eternal essence does not perform any action. It only enlivens prakriti which is performing the action. Most of us that do not realize this truth, unfortunately, fall in the "ignorant" category. The next shloka shows us the goal : how to become wiser.
Footnotes
1. Prakriti is further subdivided into the following 24 components:
- 5 elements : space, air, fire, water, earth
- 5 mediums : sound, touch, form, taste, smell
- 5 sense organs : ear, skin, eye, tongue, nose
- 5 organs of actions : speech, grasp, movement, generation, excretion
- 4 internal organs : mind, intellect, memory, ego
2. Prakriti is also known as Maya
Monday, November 14, 2011
Bhagavad Gita Verse 48, Chapter 2
yogasthaha kuru karmaani sangam tyaktvaa dhananjaya |
siddhyasiddhyoh samo bhootvaa samatvam yoga uchyate || 48 ||
Perform action, established in yoga, and discard attachment, O Dhananjaya. Remain balanced in success and failure. Yoga is defined as equanimity.
yogasthaha : established in yoga
kuru : perform
karmaani : action
sangam : attachment
tyaktvaa : discard
dhananjaya : O Dhananjaya
siddhyasiddhyoh : in success and failure
samaha : balanced
bhootvaa : remain
samatvam : equanimity
yoga : yoga
uchyate : defined
This shloka pushes further the teaching of Karmayoga by advising us to begin discarding our attachments to objects in the material world. Obviously, we will not be able to totally discard all our attachments in one day. This will take a long time. However, Shri Krishna asks us to slowly start treading on this path. Why is he asking us to do so? He wants us to diminish our hankering for the outcome of our actions, and the only way to do that is by reducing our attachments to the material world.
Consider a mother who takes care of her 5 year old child. She gets extremely attached to it and develops lots of expectations: my child will take care of me when it grows up, it will become a doctor etc. If those things don't happen, she will generate lots of sorrow for herself. But a nanny taking care of a child will not be attached to it. She will perform her svadharma by taking good care of child. However, she will have zero expectations from the child, and therefore she will be able to maintain equanimity in action.
The only difference between the mother and the nanny is their attitude - one is attached, one is unattached. And the one that has attachments has expectations for the future, the other does not.
Now in this shloka we encounter Shri Krishna defining the term "yoga". It has nothing to do with arcane rituals. It has nothing to do with complex physical postures. It is a surprisingly simple and practical definition: equanimity of mind during performance of action. It is how the nanny operated in the earlier example.
So what is the practical technique to cast off attachments? How do we actually do this? We have to rid ourself of all expectations and worries about the future, as well as memories of the past. If we eliminate constant thinking about past and future, we can channel all that energy into the present moment and into executing the task at hand.
We probably have experienced instances in our lives where we were so joyfully and blissfully immersed in our work that we forgot where we were and what time it was. But those experiences were few and far between. By going deeper into each and every task we perform, no matter how big or small the task, we will minimize past and future thinking, which will enable us to remain balanced regardless of success and failure. This is the true definition of yoga.
There are four kinds of attachment: attachment to result (I want a reward for singing this song), to action (I will sing a song only in my way), to doership (I will song the song, not anyone else), and to non-doership (I am the non-singer of this song).
To recap, our toolkit contains 3 techniques: reducing unnecessary thoughts, improving quality of thought, and focusing on the task and hand. We can practice this teaching with mundane tasks, and move on to more complex ones. Next time we wash dishes, lets give each movement of the hand our single and undivided attention, and try to sustain it while washing each and every dish. Give it a shot, see what happens.
This shloka is the seed of the third and fourth chapters of the Gita on the topic of Karma yoga as a means for purification of the mind.
siddhyasiddhyoh samo bhootvaa samatvam yoga uchyate || 48 ||
Perform action, established in yoga, and discard attachment, O Dhananjaya. Remain balanced in success and failure. Yoga is defined as equanimity.
yogasthaha : established in yoga
kuru : perform
karmaani : action
sangam : attachment
tyaktvaa : discard
dhananjaya : O Dhananjaya
siddhyasiddhyoh : in success and failure
samaha : balanced
bhootvaa : remain
samatvam : equanimity
yoga : yoga
uchyate : defined
This shloka pushes further the teaching of Karmayoga by advising us to begin discarding our attachments to objects in the material world. Obviously, we will not be able to totally discard all our attachments in one day. This will take a long time. However, Shri Krishna asks us to slowly start treading on this path. Why is he asking us to do so? He wants us to diminish our hankering for the outcome of our actions, and the only way to do that is by reducing our attachments to the material world.
Consider a mother who takes care of her 5 year old child. She gets extremely attached to it and develops lots of expectations: my child will take care of me when it grows up, it will become a doctor etc. If those things don't happen, she will generate lots of sorrow for herself. But a nanny taking care of a child will not be attached to it. She will perform her svadharma by taking good care of child. However, she will have zero expectations from the child, and therefore she will be able to maintain equanimity in action.
The only difference between the mother and the nanny is their attitude - one is attached, one is unattached. And the one that has attachments has expectations for the future, the other does not.
Now in this shloka we encounter Shri Krishna defining the term "yoga". It has nothing to do with arcane rituals. It has nothing to do with complex physical postures. It is a surprisingly simple and practical definition: equanimity of mind during performance of action. It is how the nanny operated in the earlier example.
So what is the practical technique to cast off attachments? How do we actually do this? We have to rid ourself of all expectations and worries about the future, as well as memories of the past. If we eliminate constant thinking about past and future, we can channel all that energy into the present moment and into executing the task at hand.
We probably have experienced instances in our lives where we were so joyfully and blissfully immersed in our work that we forgot where we were and what time it was. But those experiences were few and far between. By going deeper into each and every task we perform, no matter how big or small the task, we will minimize past and future thinking, which will enable us to remain balanced regardless of success and failure. This is the true definition of yoga.
There are four kinds of attachment: attachment to result (I want a reward for singing this song), to action (I will sing a song only in my way), to doership (I will song the song, not anyone else), and to non-doership (I am the non-singer of this song).
To recap, our toolkit contains 3 techniques: reducing unnecessary thoughts, improving quality of thought, and focusing on the task and hand. We can practice this teaching with mundane tasks, and move on to more complex ones. Next time we wash dishes, lets give each movement of the hand our single and undivided attention, and try to sustain it while washing each and every dish. Give it a shot, see what happens.
This shloka is the seed of the third and fourth chapters of the Gita on the topic of Karma yoga as a means for purification of the mind.
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