tasmaadomityudaahritya yajnyadaanatapahakriyaahaa |
pravartante vidhaanoktaahaa satatam brahmavaadinaam || 24 ||
Therefore, with the chanting of Om, are the acts of sacrifice, charity and penance, according to scripture, always begun by the followers of Vedas.
tasmaat : therefore
om : Om
iti : in this manner
udaahritya : chanting
yajnyadaanatapahakriyaahaa : acts of sacrifice, charity and penance
pravartante : begun
vidhaanoktaahaa : according to scripture
satatam : always
brahmavaadinaam : followers of Vedas
To connect to a website, we need its address. To call someone, we need their number. To hear a radio station, we need to tune the radio to the station’s frequency. Similarly, before we begin an action, we need to align our mind, to connect our mind, to Ishvara. We can only do so when the level of likes and dislikes, of raaga and dvesha, has been reduced to a great extent. Is there a way, a technique, by which we can quickly calm our mind down, and tone down our likes and dislikes?
Shri Krishna suggests that we chant Om prior to performing any sattvic action. Doing so sets up vibrations in our system. These vibrations reduce our likes and dislikes, and clear our mind of selfish thoughts. Visualizing the symbol of Om while chanting it is even better. Om has been used in this manner by those who have faith in the scriptures, who are performing acts of sacrifice, penance or charity. The more frequently we begin actions with Om, the more we will bring sattva into our actions.
In the Jnyaneshwari, Sant Jnyaneshwar points out that Om has an additional feature. Normally, acts of sacrifice, penance and charity bind us through attachment to their results. By adding Om, also known as the Pranava, to the start of any action helps us focus on the action and weakens attachment to the result. He says that the chanting of Om while commencing an action is as valuable as a steady light in deep darkness, and as an able-bodied companion while travelling in a jungle.
Showing posts with label om. Show all posts
Showing posts with label om. Show all posts
Tuesday, May 14, 2013
Monday, May 13, 2013
Bhagavad Gita Verse 23, Chapter 17
om tatsaditi nirdesho brahmanastrividhaha smritaha |
braahmanaastena vedaashcha yajnyaashcha vihitaahaa puraa || 23 ||
Om, Tat, Sat, this has been declared as the triple indicator of the eternal essence. By that were created the braahmanaas, the Vedas and the sacrifices, long ago.
om : om
tat : tat
sat : sat
iti : in this manner
nirdeshaha : indicator
brahmanaha : eternal essence
trividhaha : triple
smritaha : declared
braahmanaaha : braahmanaas
tena : by that
vedaaha : Vedas
cha : and
yajnyaahaa : sacrifices
cha : and
vihitaahaa : created
puraa : long ago
Arjuna began this chapter with a question to Shri Krishna: How can we determine the texture of our faith, as to whether it is saattvic, raajasic or taamasic? Shri Krishna replied that we need to infer this from our actions and the attitude behind our actions. He then showed us the three types of food, sacrifice, penance and charity. The takeaway for us is that we should slowly stop performing raajasic and saatvic actions, and increase our saattvic actions. But even if we manage to perform only sattvic actions, there will always be the chance of some error creeping in.
Here, Shri Krishna gives us a formula, a technique to remove errors and defects in saattvic actions. This purifier is the combination of three words - Om, Tat and Sat. All three words are indicators of the eternal essence, of brahman. In fact, each of these words has been used in the Vedas to refer to the eternal essence. Om comes up in the Rig Veda. Tat and Sat come up in the Chhaandogya Upanishad. The word Sat is also used in the second chapter of the Gita to refer to the eternal essence. Note that the eternal essence is beyond name and form. These words are only pointers.
Next, Shri Krishna gives us the heritage of this purifier. Prajaapati, Lord Brahma, created the universe along with the sacrifice and the Vedas, as we have seen in the third chapter. He also created braahmanaas, who performed rituals and sacrifices with faith in the Vedas. These braahmanaas would always use Om Tat Sat to purify their sacrifices, to remove any defects in the rituals. Now, per the teaching of karma yoga, whenever we perform saattvic actions, they automatically become a sacrifice. Therefore, even we can use Om Tat Sat to purify our saattvic actions.
braahmanaastena vedaashcha yajnyaashcha vihitaahaa puraa || 23 ||
Om, Tat, Sat, this has been declared as the triple indicator of the eternal essence. By that were created the braahmanaas, the Vedas and the sacrifices, long ago.
om : om
tat : tat
sat : sat
iti : in this manner
nirdeshaha : indicator
brahmanaha : eternal essence
trividhaha : triple
smritaha : declared
braahmanaaha : braahmanaas
tena : by that
vedaaha : Vedas
cha : and
yajnyaahaa : sacrifices
cha : and
vihitaahaa : created
puraa : long ago
Arjuna began this chapter with a question to Shri Krishna: How can we determine the texture of our faith, as to whether it is saattvic, raajasic or taamasic? Shri Krishna replied that we need to infer this from our actions and the attitude behind our actions. He then showed us the three types of food, sacrifice, penance and charity. The takeaway for us is that we should slowly stop performing raajasic and saatvic actions, and increase our saattvic actions. But even if we manage to perform only sattvic actions, there will always be the chance of some error creeping in.
Here, Shri Krishna gives us a formula, a technique to remove errors and defects in saattvic actions. This purifier is the combination of three words - Om, Tat and Sat. All three words are indicators of the eternal essence, of brahman. In fact, each of these words has been used in the Vedas to refer to the eternal essence. Om comes up in the Rig Veda. Tat and Sat come up in the Chhaandogya Upanishad. The word Sat is also used in the second chapter of the Gita to refer to the eternal essence. Note that the eternal essence is beyond name and form. These words are only pointers.
Next, Shri Krishna gives us the heritage of this purifier. Prajaapati, Lord Brahma, created the universe along with the sacrifice and the Vedas, as we have seen in the third chapter. He also created braahmanaas, who performed rituals and sacrifices with faith in the Vedas. These braahmanaas would always use Om Tat Sat to purify their sacrifices, to remove any defects in the rituals. Now, per the teaching of karma yoga, whenever we perform saattvic actions, they automatically become a sacrifice. Therefore, even we can use Om Tat Sat to purify our saattvic actions.
Tuesday, July 10, 2012
Bhagavad Gita Verse 13, Chapter 8
omityekaaksharam brahma vyaaharanmaamnusmaran |
yaha prayaati tyajandeham sa yaati paramaam gatim || 13 ||
He who departs the body while chanting Om, which is the one-syllable (name of) brahman, and also remembers me, he attains the supreme state.
om : Om
iti : this
ekaaksharam : one-syllable
brahma : brahman
vyaaharan : chanting
maam : my
anusmaran : rememberance
yaha : he who
prayaati : departs
tyajan : leaving
deham : body
saha : he
yaati : attains
paramaam : supreme
gatim : state
The sound “Om” has been praised in the scriptures as an indicator of brahman, the eternal essence. Shri Krishna concludes the second technique of meditation, meditation on the name of Ishvara, by saying that one who performs meditation on the sound of Om attains Ishvara during the time of departure.
Like we saw in the previous instance, the symbolic meaning of this shloka also uses death as a metaphor to indicate death of the ego. Therefore, meditation on the sound of Om helps the seeker sever his connection to the finite ego and take him towards the infinite eternal essence.
The key thing, however, is to associate the sound “Om” to our understanding of Ishvara. In other words, meditation on the sound of Om without associating it to our favourite deity will not yield any result. In fact, Adi Shankaraachaarya in his commentary says that meditation on Om should only be performed by one who has diligently heard (“shravana”) and analyzed (“mananam”) the knowledge of the eternal essence. This is why Shri Krishna adds “remember me as Ishvara” to the instruction that we chant Om.
To recap, the first technique was meditation upon the grand cosmic form of Ishvara, and the second technique was meditation upon Om. However, both techniques require us to develop control of our praanaas. Recognizing this, Shri Krishna provides an easier third technique in the next shloka.
yaha prayaati tyajandeham sa yaati paramaam gatim || 13 ||
He who departs the body while chanting Om, which is the one-syllable (name of) brahman, and also remembers me, he attains the supreme state.
om : Om
iti : this
ekaaksharam : one-syllable
brahma : brahman
vyaaharan : chanting
maam : my
anusmaran : rememberance
yaha : he who
prayaati : departs
tyajan : leaving
deham : body
saha : he
yaati : attains
paramaam : supreme
gatim : state
The sound “Om” has been praised in the scriptures as an indicator of brahman, the eternal essence. Shri Krishna concludes the second technique of meditation, meditation on the name of Ishvara, by saying that one who performs meditation on the sound of Om attains Ishvara during the time of departure.
Like we saw in the previous instance, the symbolic meaning of this shloka also uses death as a metaphor to indicate death of the ego. Therefore, meditation on the sound of Om helps the seeker sever his connection to the finite ego and take him towards the infinite eternal essence.
The key thing, however, is to associate the sound “Om” to our understanding of Ishvara. In other words, meditation on the sound of Om without associating it to our favourite deity will not yield any result. In fact, Adi Shankaraachaarya in his commentary says that meditation on Om should only be performed by one who has diligently heard (“shravana”) and analyzed (“mananam”) the knowledge of the eternal essence. This is why Shri Krishna adds “remember me as Ishvara” to the instruction that we chant Om.
To recap, the first technique was meditation upon the grand cosmic form of Ishvara, and the second technique was meditation upon Om. However, both techniques require us to develop control of our praanaas. Recognizing this, Shri Krishna provides an easier third technique in the next shloka.
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