buddhayaa vishuddhayaa yukto dhrityaatmaanam niyamya cha |
shabdaadeenvishayaamstyaktvaa raagadveshau vyudasya cha || 51 ||
Endowed with a pure intellect, and regulating oneself with fortitude, giving up sense objects beginning with sound, and eliminating like and dislike.
buddhayaa : with intellect
vishuddhayaa : pure
yuktaha : endowed
dhrityaa : with fortitude
aatmaanam : oneself
niyamya : regulating
cha : and
shabdaadeen : beginning with sound
vishayaan : sense objects
tyaktvaa : give up
raagadveshau : like and dislike
vyudasya : eliminating
cha : and
In this and the next two shlokas, Shri Krishna illustrates the lifestyle the monk who has entered the stage of sanyaasa or renunciation. The urge to perform a lot of physical actions is low for such a person, otherwise it is impossible for him to even enter a monastic life. Now, the focus shifts towards regulating the mind. Since the monk has already eliminated his strongest material desires, he has to focus on the ones that are weaker, with a view of completely eradicating them as well.
Such a sanyaasi has a buddhi or intellect which is vishuddha, extremely pure, free from any doubts and misconceptions about the nature of the material world. There is not even a trace of doubt about the existence of joy in inert objects. His dhriti or fortitude is saattvic, as we have seen earlier in the section on fortitude. He has complete mastery over his mind. He is able regulate his mind by his intellect, and prevent it from wandering into materialistic thoughts. Even if that does happen, his vision prevents those thoughts from causing desire. How is he able to do that?
This world is nothing but names and forms, and forms are comprised of five elements - space, air, fire, water and earth. Shabda adeen in this verse refers to these five elements. The sanyaasi is able to look at any object or person, see through the name and form, and understand that it is nothing but the five elements combined together. Realizing that any combination of these elements is nothing but Prakriti or matter, he is able to eliminate any sense of raaga or dvesha, like or dislike, towards that object or person.
Showing posts with label shabdaadeen. Show all posts
Showing posts with label shabdaadeen. Show all posts
Tuesday, July 9, 2013
Thursday, February 16, 2012
Bhagavad Gita Verse 26, Chapter 4
shrotraadeeneendriyaanyanye saiyamaagnishu juhvati |
shabdaadeenvishayaananya indriyaagnishu juhvati || 26 ||
Other yogis offer hearing and other senses into the sacrificial flame of self-restraint. Yet others offer sense objects into the sacrificial flame of the senses.
shrotraadeeni : hearing and other
indriyaani : senses
anye : others
saiyamaagnishu : flame in the form of self-restraint
juhvati : offer
shabdaadeen : speech and other
vishayaan : sense objects
anya : yet others
indriyaagnishu : flame in the form of senses
juhvati : offer
Two more practical yajnyas are highlighted in this shloka by Shri Krishna. In the first yajyna, we use our discrimination to limit the activities of our senses. Symbolically, self control is like the fire to which the senses are offered.
The world comprises both good and bad influences. Our senses are exposed to thousands of such influences each day. If we keep senses open all the time without proper discrimination, so many negative influences would enter that it would take a lifetime to clean them up. Therefore, in this yajnya, we exercise our discretion over what we see, eat and hear everyday. Such withdrawal of energy from the senses is called pratyaahaara. It is the fourth "limb" or aspect of yoga in the tradition of Patanjali, the first three being yama (restraint), niyama (positive restraint, covered in a later shloka) and aasana (steadying the body).
The Ramaayana illustrates this very well with the example of Raavana and Dasharatha. Raavana's ten heads are representative of the ten senses (5 sense organs + 5 organs of action). He was under such influence of his senses, he used them so much for enjoyment that they became ten heads. Conversely, Dasharatha exerted such control over his senses that they led him to his destination like a chariot (ratha).
The second yagnya is a more sophisticated version of the first yagnya. Instead of offering the senses to the fire of self restraint, the objects themselves, or more accurately, the notion of an object is sacrificed. We had come across the example of a gold jeweller who is only interested in the weight of the jewellery, regardless of how beautiful the ornament is. Similarly, advanced yogis sacrifice the notion that they are living in the world of objects. They recognize that objects are nothing but configurations of the same three cosmic forces: sattva, rajas and tamas. Like the jeweller, they "melt" the object so that it no longer draws their self outward.
shabdaadeenvishayaananya indriyaagnishu juhvati || 26 ||
Other yogis offer hearing and other senses into the sacrificial flame of self-restraint. Yet others offer sense objects into the sacrificial flame of the senses.
shrotraadeeni : hearing and other
indriyaani : senses
anye : others
saiyamaagnishu : flame in the form of self-restraint
juhvati : offer
shabdaadeen : speech and other
vishayaan : sense objects
anya : yet others
indriyaagnishu : flame in the form of senses
juhvati : offer
Two more practical yajnyas are highlighted in this shloka by Shri Krishna. In the first yajyna, we use our discrimination to limit the activities of our senses. Symbolically, self control is like the fire to which the senses are offered.
The world comprises both good and bad influences. Our senses are exposed to thousands of such influences each day. If we keep senses open all the time without proper discrimination, so many negative influences would enter that it would take a lifetime to clean them up. Therefore, in this yajnya, we exercise our discretion over what we see, eat and hear everyday. Such withdrawal of energy from the senses is called pratyaahaara. It is the fourth "limb" or aspect of yoga in the tradition of Patanjali, the first three being yama (restraint), niyama (positive restraint, covered in a later shloka) and aasana (steadying the body).
The Ramaayana illustrates this very well with the example of Raavana and Dasharatha. Raavana's ten heads are representative of the ten senses (5 sense organs + 5 organs of action). He was under such influence of his senses, he used them so much for enjoyment that they became ten heads. Conversely, Dasharatha exerted such control over his senses that they led him to his destination like a chariot (ratha).
The second yagnya is a more sophisticated version of the first yagnya. Instead of offering the senses to the fire of self restraint, the objects themselves, or more accurately, the notion of an object is sacrificed. We had come across the example of a gold jeweller who is only interested in the weight of the jewellery, regardless of how beautiful the ornament is. Similarly, advanced yogis sacrifice the notion that they are living in the world of objects. They recognize that objects are nothing but configurations of the same three cosmic forces: sattva, rajas and tamas. Like the jeweller, they "melt" the object so that it no longer draws their self outward.
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