ya imam paramam guhyam madbhakteshvabhidhaasyati |
bhaktim mayi paraam kritvaa maamevaishyatyasamshayaha || 68 ||
na cha tasmaanmanushyeshu kaschinme priyakrittamaha |
bhavitaa na cha me tasmaadanyaha priyataro bhuvi || 69 ||
He who, having devotion to me, explains this supreme secret to my devotees, will reach me alone, no doubt. And compared to him, no one else among humans performs actions which are dear to me. Nor will there be anyone else on this earth dearer to me than him.
yaha : he who
imam : this
paramam : supreme
guhyam : secret
madbhakteshu : to my devotees
abhidhaasyati : explains
bhaktim : devotion
mayi : to me
paraam : supreme
kritvaa : having done
maam : me
eva : alone
eshyati : reach
asamshayaha : no doubt
na : no
cha : and
tasmaat : compared to him
manushyeshu : among humans
kaschit : else
me : me
priyakrittamaha : performing actions which are dear
bhavitaa : in the future
na : no
cha : and
tasmaat : to him
anyaha : anyone
priyataraha : dearer
bhuvi : on this earth
Previously, Shri Krishna described the tradition and method by which the Gita discourse should be handed down from the teacher to the student. He now describes the teacher who imparts this knowledge to society. He says that the foremost quality of the teacher is devotion to Ishvara, and only such a teacher can impart the real knowledge of the Gita to students, who are also devoted to Ishvara. The teacher should deliver the teaching in the spirit of karma yoga, in a spirit of service to Ishvara, not for name, fame or honour.
In return for their selfless service of teaching the Gita, Shri Krishna declares in no uncertain terms that the teacher will go to Ishvara, he will liberated from all sorrow. Praising the teacher, he says that there is no other person on this earth who does actions that are dearer than the action of teaching the Gita. He further says that the teacher becomes the dearest person Ishvara. It is a status so special that it spans the past, present and future. In other words, this special position transcends all time, such is its greatness.
Why does Ishvara love the teacher so much? The teacher assists Ishvara in the his mission to rid the world of ignorance. A teacher can assess the needs of the seeker, and give him the guidance from the Gita needed for that particular situation of the seeker. Only a qualified teacher is able to do that, as opposed to someone randomly reading shlokas from the Gita. Furthermore, very few people are able to teach the true meaning of the Gita, and convey to the student exactly what Ishvara wants to convey, without distorting anything.
Showing posts with label tasmaat. Show all posts
Showing posts with label tasmaat. Show all posts
Friday, July 26, 2013
Tuesday, May 14, 2013
Bhagavad Gita Verse 24, Chapter 17
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.
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.
Friday, April 19, 2013
Bhagavad Gita Verse 24, Chapter 16
tasmaachhaastraam pramaanam te karyaakaaryavyavasthitau |
jnyaatvaa shaastravidhaanoktam karmam kartumihaarhasi || 24 ||
Therefore, the scripture is the authority to guide you towards what is to be not and what is not. Knowing this, you should perform actions according to scripture here.
tasmaat : therefore
shaastraam : scripture
pramaanam : authority
te : you
karyaakaaryavyavasthitau : guide to what is to be done and what not
jnyaatvaa : knowing this
shaastravidhaanoktam : according to scripture
karmam : actions
kartum : perform
iha : here
arhasi : should
Shri Krishna concludes the sixteenth chapter with this shloka. He says that ultimately it is the prompter of our actions, our motivation, that determine whether we are behaving as divine entities or as devilish ones. If the prompter of our actions is selfish desire, we are heading in the wrong direction. If the prompter is scripture, we are heading in the right direction. Therefore, when in doubt, we should refer to the guidelines in the scriptures on the performance of actions.
A case in point is Arjuna’s fundamental question: is it right to harm another individual? A soldier of the army defending his country and a gangster shooting at a crowd are performing the same action - killing people. But the difference is the prompter of both those actions. The soldier is prompted by duty to his country, whereas the gangster is prompted by greed. Where did the soldier’s duty come from? We could say that it came from the army’s code of conduct. We could say that it come from the constitution of his country. We could say that it came from the values cultivated by his parents.
In all these cases, the soldier’s sense of duty came from a set of guidelines that were founded on something that was much larger than the narrow viewpoint of one individual, that kept the bigger picture in mind. This is what Shri Krishna refers to as scripture. Using the word "here" in the shloka, he reminds Arjuna that such intelligent living is only possible in a human birth, not in any other birth. Now, we come to an interesting question? Which authority, which scripture should one follow? In this day and age, how can one practically lead an intelligent life that follows a selfless set of guidelines, that follows a scripture? This intriguing question is tackled in the next chapter.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade daivaasurasampadvibhaagayogo naama shodashodhyaayaha || 14 ||
jnyaatvaa shaastravidhaanoktam karmam kartumihaarhasi || 24 ||
Therefore, the scripture is the authority to guide you towards what is to be not and what is not. Knowing this, you should perform actions according to scripture here.
tasmaat : therefore
shaastraam : scripture
pramaanam : authority
te : you
karyaakaaryavyavasthitau : guide to what is to be done and what not
jnyaatvaa : knowing this
shaastravidhaanoktam : according to scripture
karmam : actions
kartum : perform
iha : here
arhasi : should
Shri Krishna concludes the sixteenth chapter with this shloka. He says that ultimately it is the prompter of our actions, our motivation, that determine whether we are behaving as divine entities or as devilish ones. If the prompter of our actions is selfish desire, we are heading in the wrong direction. If the prompter is scripture, we are heading in the right direction. Therefore, when in doubt, we should refer to the guidelines in the scriptures on the performance of actions.
A case in point is Arjuna’s fundamental question: is it right to harm another individual? A soldier of the army defending his country and a gangster shooting at a crowd are performing the same action - killing people. But the difference is the prompter of both those actions. The soldier is prompted by duty to his country, whereas the gangster is prompted by greed. Where did the soldier’s duty come from? We could say that it came from the army’s code of conduct. We could say that it come from the constitution of his country. We could say that it came from the values cultivated by his parents.
In all these cases, the soldier’s sense of duty came from a set of guidelines that were founded on something that was much larger than the narrow viewpoint of one individual, that kept the bigger picture in mind. This is what Shri Krishna refers to as scripture. Using the word "here" in the shloka, he reminds Arjuna that such intelligent living is only possible in a human birth, not in any other birth. Now, we come to an interesting question? Which authority, which scripture should one follow? In this day and age, how can one practically lead an intelligent life that follows a selfless set of guidelines, that follows a scripture? This intriguing question is tackled in the next chapter.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade daivaasurasampadvibhaagayogo naama shodashodhyaayaha || 14 ||
Tuesday, April 16, 2013
Bhagavad Gita Verse 21, Chapter 16
trividham narakasyedam dvaaram naashanamaatmanaha |
kaamaha krodhastathaa lobhastasmaadetattrayam tyajet || 21 ||
Three gates of hell cause one's destruction, desire, anger and greed. Therefore, give up these three.
trividham : three
narakasya : hell
idam : these
dvaaram : gates
naashanam : destructive
aatmanaha : oneself
kaamaha : desire
krodhaha : anger
tathaa : and
lobhaha : greed
tasmaat : therefore
etat : these
trayam : three
tyajet : give up
Like a good teacher, Shri Krishna summarizes the entire chapter comprising the rather lengthy list of devilish qualities into three main ones: desire, anger and greed. He says that we always need to watch out for these three qualities in our daily lives, and minimize them as much as possible. He calls them gateways into hell, because they lead to the path of destruction rather than the path of liberation. Even the order of these three is important, because both anger and greed follow desire.
The second chapter explained how kaama or desire comes into our lives. Dhyavato vishayaan, by constantly thinking of an object (or a person or a situation), we develop an association with it. If carried on for long, this association results in a desire to procure that object. If anyone or anything comes between us and the object, we develop anger. And once we have the object, once our desire is fulfilled, we want more of the object. This results in greed.
So then, how do we tackle these three gates of hell? Let us first look at kaama or desire. If desire develops through contemplation of objects, we can reduce desire to a certain extent by keeping a watch on what we expose our mind to. For example, we can go to the mall with a shopping list rather than wander around shops that we don’t need anything from. But the root of desire is the labelling of objects as desirable by our mind. This labelling or superimposition is known as “shobhana adhyaasa”. It is why the same dress looks desirable to one person and irrelevant to another, since objects by themselves are not desirable. Controlling and convincing the mind through study of scriptures and meditation helps to reduce this labelling.
Desire is somewhat easy to control, but once we are in the grip of anger, it becomes somewhat difficult to do so. At least we do not publicly display our desires, but we do not hesitate to show our anger publicly. We require tremendous control over our mind in order to release ourselves from the grip of anger. It is therefore better to focus on rooting out unnecessary desires than to confront anger directly.
Lastly, lobha or greed can be kept in check through charity. Anytime we start feeling pride over our wealth or possessions, we should immediately donate a portion of our wealth or possessions. How exactly we should do so is covered in the next chapter.
kaamaha krodhastathaa lobhastasmaadetattrayam tyajet || 21 ||
Three gates of hell cause one's destruction, desire, anger and greed. Therefore, give up these three.
trividham : three
narakasya : hell
idam : these
dvaaram : gates
naashanam : destructive
aatmanaha : oneself
kaamaha : desire
krodhaha : anger
tathaa : and
lobhaha : greed
tasmaat : therefore
etat : these
trayam : three
tyajet : give up
Like a good teacher, Shri Krishna summarizes the entire chapter comprising the rather lengthy list of devilish qualities into three main ones: desire, anger and greed. He says that we always need to watch out for these three qualities in our daily lives, and minimize them as much as possible. He calls them gateways into hell, because they lead to the path of destruction rather than the path of liberation. Even the order of these three is important, because both anger and greed follow desire.
The second chapter explained how kaama or desire comes into our lives. Dhyavato vishayaan, by constantly thinking of an object (or a person or a situation), we develop an association with it. If carried on for long, this association results in a desire to procure that object. If anyone or anything comes between us and the object, we develop anger. And once we have the object, once our desire is fulfilled, we want more of the object. This results in greed.
So then, how do we tackle these three gates of hell? Let us first look at kaama or desire. If desire develops through contemplation of objects, we can reduce desire to a certain extent by keeping a watch on what we expose our mind to. For example, we can go to the mall with a shopping list rather than wander around shops that we don’t need anything from. But the root of desire is the labelling of objects as desirable by our mind. This labelling or superimposition is known as “shobhana adhyaasa”. It is why the same dress looks desirable to one person and irrelevant to another, since objects by themselves are not desirable. Controlling and convincing the mind through study of scriptures and meditation helps to reduce this labelling.
Desire is somewhat easy to control, but once we are in the grip of anger, it becomes somewhat difficult to do so. At least we do not publicly display our desires, but we do not hesitate to show our anger publicly. We require tremendous control over our mind in order to release ourselves from the grip of anger. It is therefore better to focus on rooting out unnecessary desires than to confront anger directly.
Lastly, lobha or greed can be kept in check through charity. Anytime we start feeling pride over our wealth or possessions, we should immediately donate a portion of our wealth or possessions. How exactly we should do so is covered in the next chapter.
Tuesday, November 27, 2012
Bhagavad Gita Verse 44, Chapter 11
tasmaatpranamya pranidhaaya kaayam prasaadaye tvaamahameeshameedyam |
piteva putrasya sakheva sakhyuhu priyaha priyaayaarhasi deva sodhum || 44 ||
Therefore, prostrating my body, bowing down, I beg you to be pleased, O Ishvara, worthy of worship. Like a father tolerates his son, a friend his friend, a lover his beloved, so should you tolerate (me), O Lord.
tasmaat : therefore
pranamya : bow
pranidhaaya : prostrating
kaayam : body
prasaadaye : pleased
tvaam : you
aham : I
eesham : Ishvara
eedyam : worthy of worship
pitaa : father
eva : like
putrasya : son
sakhaa : friend
eva : like
sakhyuhu : friend
priyaha : lover
priyaahaa : beloved
arhasi : should
deva : O Lord
sodhum : tolerate
This shloka evokes an illustration from The Mundaka Upanishad of two birds sitting on the branch of a tree. The two birds are friends. One bird, symbolizing the human condition, is completely engrossed in enjoying the fruit of the tree. This bird doesn’t realize that it has developed an attachment to the fruit, and that the fruit will eventually become the cause of its sorrow. Similarly, we do not realize that the more we get stuck in objects, the more the objects get stuck to us. The Gita has repeatedly pointed out this theme.
Now, the second bird on that branch symbolizes the Ishvara principle. It does not get attached to the fruit, it simply watches the show as a passive onlooker. The first bird is so engrossed in its sense enjoyments that it never pays attention to the second bird. Like Arjuna, and like all of us, the first bird is stuck in the delusion of the material world. The moment the first bird stops its indulgence and looks at the second bird, its bondage is snapped. Without the help of this Ishvara principle, we cannot extricate ourselves from the pull of the senses. For most of us, this Ishvara principle is our teacher, our guru.
So through this shloka, we are instructed to completely surrender ourselves in prostration to that Ishvara principle. When Arjuna undertook a “saashtaanga namaskaara”, a total surrender of his body through prostration, he referred to SHri Krishna as his friend, recalling the illustration of the two birds who were friends. Arjuna asked for a father’s forgiveness, a friend’s forgiveness and the beloved’s forgiveness - three categories of forgiveness since he wanted all of these from Shri Krishna.
piteva putrasya sakheva sakhyuhu priyaha priyaayaarhasi deva sodhum || 44 ||
Therefore, prostrating my body, bowing down, I beg you to be pleased, O Ishvara, worthy of worship. Like a father tolerates his son, a friend his friend, a lover his beloved, so should you tolerate (me), O Lord.
tasmaat : therefore
pranamya : bow
pranidhaaya : prostrating
kaayam : body
prasaadaye : pleased
tvaam : you
aham : I
eesham : Ishvara
eedyam : worthy of worship
pitaa : father
eva : like
putrasya : son
sakhaa : friend
eva : like
sakhyuhu : friend
priyaha : lover
priyaahaa : beloved
arhasi : should
deva : O Lord
sodhum : tolerate
This shloka evokes an illustration from The Mundaka Upanishad of two birds sitting on the branch of a tree. The two birds are friends. One bird, symbolizing the human condition, is completely engrossed in enjoying the fruit of the tree. This bird doesn’t realize that it has developed an attachment to the fruit, and that the fruit will eventually become the cause of its sorrow. Similarly, we do not realize that the more we get stuck in objects, the more the objects get stuck to us. The Gita has repeatedly pointed out this theme.
Now, the second bird on that branch symbolizes the Ishvara principle. It does not get attached to the fruit, it simply watches the show as a passive onlooker. The first bird is so engrossed in its sense enjoyments that it never pays attention to the second bird. Like Arjuna, and like all of us, the first bird is stuck in the delusion of the material world. The moment the first bird stops its indulgence and looks at the second bird, its bondage is snapped. Without the help of this Ishvara principle, we cannot extricate ourselves from the pull of the senses. For most of us, this Ishvara principle is our teacher, our guru.
So through this shloka, we are instructed to completely surrender ourselves in prostration to that Ishvara principle. When Arjuna undertook a “saashtaanga namaskaara”, a total surrender of his body through prostration, he referred to SHri Krishna as his friend, recalling the illustration of the two birds who were friends. Arjuna asked for a father’s forgiveness, a friend’s forgiveness and the beloved’s forgiveness - three categories of forgiveness since he wanted all of these from Shri Krishna.
Friday, November 16, 2012
Bhagavad Gita Verse 33, Chapter 11
tasmaattvamuttishtha yasho labhasva jitvaa shatroonbhungakshva raajyam samriddham |
mayaivaite nihataaha pooravameva nimttamaatram bhava savyasaachin || 33 ||
Therefore, you arise, obtain valour by conquering your enemies, and enjoy the prosperity of your kingdom. All these (warriors) have been previously killed by me, so you become just an instrument, O Savyasaachin.
tasmaat : therefore
tvam : you
uttishtha : arise
yashaha : valour
labhasva : obtain
jitvaa : by conquering
shatroon : enemies
bhungakshva : enjoy
raajyam : kingdom
samriddham : prosperous
mayaa : by me
eva : only
ete : these
nihataaha : killed
pooravam : previously
nimttamaatram : just an instrument
bhava : become
savyasaachin : O Savyasaachin
When we buy a ticket to any Bollywood blockbuster, we know that no matter what happens, the hero will save the heroine from the clutches of the villain. But even though the ending is no surprise to anyone, we still want to sit for over two hours in a movie theatre. Why is that? We enjoy the drama, the emotional ups and downs, the fight sequences, the songs and so on. We want the movie to entertain us. Just because we know the ending, we don’t stop watching movies.
Ishvara’s grand spectacle, his “leela”, works in similar ways. Shri Krishna had pre-planned the ending of the war, and had orchestrated the events in such a manner that it would result in the destruction of the Kauravaas. Knowing this, Arjuna would have liked very much to flee the war. Addressing Arjuna as Savyasaachin, one who could use both his hands in archery, Shri Krishna encouraged him to fight with all his might, defeat his enemies and enjoy the result of his actions. This is because Arjuna, like all of us, had a role to play in Ishvara’s grand play of the universe, his “leela”.
Here is the crux of karma yoga. If we fulfill our duties with a spirit of detachment, we align ourselves with Ishvara’s vision. We become a “nimitta” or an instrument of Ishvara. But if we assert our selfish desires and our will, we only entrap ourselves in the material world and set ourselves up for a painful existence. Furthermore, Shri Krishna, in his generosity, was more than happy to let Arjuna take credit for his work. In fact, he encouraged him to do so. And in the midst of all this, there is no favouritism. The Kauravaas were annihilated as a result of their actions, not because of Shri Krishna’s partiality towards the Pandavaas.
So now, who are the people who would be killed in the war? We shall see in the next shloka.
mayaivaite nihataaha pooravameva nimttamaatram bhava savyasaachin || 33 ||
Therefore, you arise, obtain valour by conquering your enemies, and enjoy the prosperity of your kingdom. All these (warriors) have been previously killed by me, so you become just an instrument, O Savyasaachin.
tasmaat : therefore
tvam : you
uttishtha : arise
yashaha : valour
labhasva : obtain
jitvaa : by conquering
shatroon : enemies
bhungakshva : enjoy
raajyam : kingdom
samriddham : prosperous
mayaa : by me
eva : only
ete : these
nihataaha : killed
pooravam : previously
nimttamaatram : just an instrument
bhava : become
savyasaachin : O Savyasaachin
When we buy a ticket to any Bollywood blockbuster, we know that no matter what happens, the hero will save the heroine from the clutches of the villain. But even though the ending is no surprise to anyone, we still want to sit for over two hours in a movie theatre. Why is that? We enjoy the drama, the emotional ups and downs, the fight sequences, the songs and so on. We want the movie to entertain us. Just because we know the ending, we don’t stop watching movies.
Ishvara’s grand spectacle, his “leela”, works in similar ways. Shri Krishna had pre-planned the ending of the war, and had orchestrated the events in such a manner that it would result in the destruction of the Kauravaas. Knowing this, Arjuna would have liked very much to flee the war. Addressing Arjuna as Savyasaachin, one who could use both his hands in archery, Shri Krishna encouraged him to fight with all his might, defeat his enemies and enjoy the result of his actions. This is because Arjuna, like all of us, had a role to play in Ishvara’s grand play of the universe, his “leela”.
Here is the crux of karma yoga. If we fulfill our duties with a spirit of detachment, we align ourselves with Ishvara’s vision. We become a “nimitta” or an instrument of Ishvara. But if we assert our selfish desires and our will, we only entrap ourselves in the material world and set ourselves up for a painful existence. Furthermore, Shri Krishna, in his generosity, was more than happy to let Arjuna take credit for his work. In fact, he encouraged him to do so. And in the midst of all this, there is no favouritism. The Kauravaas were annihilated as a result of their actions, not because of Shri Krishna’s partiality towards the Pandavaas.
So now, who are the people who would be killed in the war? We shall see in the next shloka.
Tuesday, July 24, 2012
Bhagavad Gita Verse 27, Chapter 8
naite srutee paartha jaananyogee muhyati kashchana |
tasmaatsarveshu kaaleshu yogayukto bhavaarjuna || 27 ||
Knowing both these paths, any yogi is not deluded, O Paartha. Therefore, remain engaged in yoga at all times, O Arjuna.
na : not
ete : both
srutee : paths
paartha : O Paartha
jaanan : knower
yogee : yogi
muhyati : deluded
kashchana : any
tasmaat : therefore
sarveshu : at all
kaaleshu : times
yogayuktaha : engaged in yoga
bhava : remain
arjuna : O Arjuna
Shri Krishna starts to conclude the topic of the jeeva’s journey after death. He says that those who have knowledge of the fate of the jeeva after death is not deluded or misinformed. With this knowledge, we can change his behavior on earth in order to qualify for the right path after our death.
Of the two paths mentioned in this chapter, there was one that led to liberation. Shri Krishna advises us to follow the path of selfless action combined with single pointed devotion, in other words, karma yoga and bhakti yoga. This is indicated by the phrase “remain engaged in yoga” in this shloka.
All of this knowledge has already been explained to us. Karma yoga was the theme of the first six chapters, and bhakti yoga is the theme of chapters six through twelve. We have a choice. We can either read those chapters with an intellectual bent, or we can actually put the teachings to practice in our lives by remaining engaged in yoga “at all times”. The choice is up to us.
Shri Krishna summarizes and concludes this chapter in the next shloka.
tasmaatsarveshu kaaleshu yogayukto bhavaarjuna || 27 ||
Knowing both these paths, any yogi is not deluded, O Paartha. Therefore, remain engaged in yoga at all times, O Arjuna.
na : not
ete : both
srutee : paths
paartha : O Paartha
jaanan : knower
yogee : yogi
muhyati : deluded
kashchana : any
tasmaat : therefore
sarveshu : at all
kaaleshu : times
yogayuktaha : engaged in yoga
bhava : remain
arjuna : O Arjuna
Shri Krishna starts to conclude the topic of the jeeva’s journey after death. He says that those who have knowledge of the fate of the jeeva after death is not deluded or misinformed. With this knowledge, we can change his behavior on earth in order to qualify for the right path after our death.
Of the two paths mentioned in this chapter, there was one that led to liberation. Shri Krishna advises us to follow the path of selfless action combined with single pointed devotion, in other words, karma yoga and bhakti yoga. This is indicated by the phrase “remain engaged in yoga” in this shloka.
All of this knowledge has already been explained to us. Karma yoga was the theme of the first six chapters, and bhakti yoga is the theme of chapters six through twelve. We have a choice. We can either read those chapters with an intellectual bent, or we can actually put the teachings to practice in our lives by remaining engaged in yoga “at all times”. The choice is up to us.
Shri Krishna summarizes and concludes this chapter in the next shloka.
Tuesday, July 17, 2012
Bhagavad Gita Verse 20, Chapter 8
parastasmaattu bhaavonyovyaktovyaktaatsanaatanaha |
yaha sa sarveshu bhooteshu nashyatsu na vinashyati || 20 ||
But, there exists another supreme, timeless unmanifest, beyond that (other) unmanifest, which, after destruction of all beings, is not destroyed.
paraha : supreme
tasmaat : that
tu : but
bhaavaha : exists
anyaha : another
avyaktaha : unmanifest
avyaktaat : unmanifest
sanaatanaha : timeless
yaha : that
saha : which
sarveshu : all
bhooteshu : beings
nashyatsu : after destruction
na : does not
vinashyati : destroyed
Previously, Shri Krishna spoke about the endless cycle of creation and dissolution of the universe. All living and non-living beings go into a state of suspended animation for 4.32 billion years, after which they come back into manifest mode for another 4.32 billion years. But there is one more thing. There are a select few beings that escape this endless cycle. They are the ones who are liberated.
Let us go back to our example of the movie projector where the light that illuminates the film strip identified itself with a character in the movie. How does that piece of light get liberated? By knowing that the identification with the movie character is false, and the identification with the light is real. The light in the projector remains constant regardless of how many times the movie is shown and rewound. It transcends the movie.
Similarly, Shri Krishna informs us that there is something beyond this cycle of creation and dissolution, something that transcends time and space. In other words, everything in this world is transitory and will eventually lead to sorrow. Unless we realize that everything that we think will give us happiness is subject to destruction sooner or later, we will never become aware that there is something beyond our materialistic pursuits.
So, what exactly is this “another unmanifest”? This is taken up next.
yaha sa sarveshu bhooteshu nashyatsu na vinashyati || 20 ||
But, there exists another supreme, timeless unmanifest, beyond that (other) unmanifest, which, after destruction of all beings, is not destroyed.
paraha : supreme
tasmaat : that
tu : but
bhaavaha : exists
anyaha : another
avyaktaha : unmanifest
avyaktaat : unmanifest
sanaatanaha : timeless
yaha : that
saha : which
sarveshu : all
bhooteshu : beings
nashyatsu : after destruction
na : does not
vinashyati : destroyed
Previously, Shri Krishna spoke about the endless cycle of creation and dissolution of the universe. All living and non-living beings go into a state of suspended animation for 4.32 billion years, after which they come back into manifest mode for another 4.32 billion years. But there is one more thing. There are a select few beings that escape this endless cycle. They are the ones who are liberated.
Let us go back to our example of the movie projector where the light that illuminates the film strip identified itself with a character in the movie. How does that piece of light get liberated? By knowing that the identification with the movie character is false, and the identification with the light is real. The light in the projector remains constant regardless of how many times the movie is shown and rewound. It transcends the movie.
Similarly, Shri Krishna informs us that there is something beyond this cycle of creation and dissolution, something that transcends time and space. In other words, everything in this world is transitory and will eventually lead to sorrow. Unless we realize that everything that we think will give us happiness is subject to destruction sooner or later, we will never become aware that there is something beyond our materialistic pursuits.
So, what exactly is this “another unmanifest”? This is taken up next.
Wednesday, July 4, 2012
Bhagavad Gita Verse 7, Chapter 8
tasmaatsarveshu kaaleshu maamanusmara yudhya cha |
mayyarpitamanobuddhirmaamevaishyasyasamshayam || 7 ||
Therefore, remember me at all times and fight. One who offers his mind and intellect to me attains me only, without a doubt.
tasmaat : therefore
sarveshu : all
kaaleshu : times
maam : me
anusmara : remember
yudhya : fight
cha : and
mayi : to me
arpita : offer
manaha : mind
buddhihi : intellect
maam : me
eva : only
eshyasi : attains
asamshayam : without a doubt
Shri Krishna gives the ultimate teaching to all of mankind in this shloka. Since the thought at the time of death determines our fate after death, and the thought of death is an outcome of our lifelong thinking, Shri Krishna instructs us to remember Ishvara at all times and perform our duties.
Let us examine this instruction further. We are not asked to give up our duties, retire to a forest and constantly think of Ishvara there. Shri Krishna wants us to first remember Ishvara, and then perform duty consistent with our svadharma. The result of leading such a life is that we will attain Ishvara certainly. There is no doubt in this matter.
With this instruction, meditation takes on a whole new dimension. Typically, we confine meditation to something that we do for fifteen to thirty minutes, sitting in a solitary place as instructed in the sixth chapter. We now realize that those instructions were meant to prepare us for the kind of meditation that Shri Krishna wants us to pursue: 24/7 meditation of Ishvara.
How can this be possible? Our mind can only think of one thought at a time. So the way to meditate continuously is to somehow understand that everything we see, do and know is Ishvara.
Now we understand why Shri Krishna defined the terms brahma, karma, adhibhuta, adhideva, adhyaatma, adhiyagnya at the beginning of the chapter, because all those are nothing but Ishvara. If, while performing any action, we know that the actor, the action, the instrument, the process and the result - everything is Ishvara - we will never forget Ishvara.
Even if this kind of thinking is not possible for us in the beginning, we can emulate the mind of a mother who, regardless of what she is doing, always thinks about her child in the background. By practising meditation on our favourite deity we develop an attachment to it, so that we can recall it every time we feel distant from Ishvara.
So therefore, by practicing meditation constantly on Ishvara, we should strive to change our thinking such that our final thought will be nothing but Ishvara. This constant meditation upon Ishvara is called upaasanaa.
mayyarpitamanobuddhirmaamevaishyasyasamshayam || 7 ||
Therefore, remember me at all times and fight. One who offers his mind and intellect to me attains me only, without a doubt.
tasmaat : therefore
sarveshu : all
kaaleshu : times
maam : me
anusmara : remember
yudhya : fight
cha : and
mayi : to me
arpita : offer
manaha : mind
buddhihi : intellect
maam : me
eva : only
eshyasi : attains
asamshayam : without a doubt
Shri Krishna gives the ultimate teaching to all of mankind in this shloka. Since the thought at the time of death determines our fate after death, and the thought of death is an outcome of our lifelong thinking, Shri Krishna instructs us to remember Ishvara at all times and perform our duties.
Let us examine this instruction further. We are not asked to give up our duties, retire to a forest and constantly think of Ishvara there. Shri Krishna wants us to first remember Ishvara, and then perform duty consistent with our svadharma. The result of leading such a life is that we will attain Ishvara certainly. There is no doubt in this matter.
With this instruction, meditation takes on a whole new dimension. Typically, we confine meditation to something that we do for fifteen to thirty minutes, sitting in a solitary place as instructed in the sixth chapter. We now realize that those instructions were meant to prepare us for the kind of meditation that Shri Krishna wants us to pursue: 24/7 meditation of Ishvara.
How can this be possible? Our mind can only think of one thought at a time. So the way to meditate continuously is to somehow understand that everything we see, do and know is Ishvara.
Now we understand why Shri Krishna defined the terms brahma, karma, adhibhuta, adhideva, adhyaatma, adhiyagnya at the beginning of the chapter, because all those are nothing but Ishvara. If, while performing any action, we know that the actor, the action, the instrument, the process and the result - everything is Ishvara - we will never forget Ishvara.
Even if this kind of thinking is not possible for us in the beginning, we can emulate the mind of a mother who, regardless of what she is doing, always thinks about her child in the background. By practising meditation on our favourite deity we develop an attachment to it, so that we can recall it every time we feel distant from Ishvara.
So therefore, by practicing meditation constantly on Ishvara, we should strive to change our thinking such that our final thought will be nothing but Ishvara. This constant meditation upon Ishvara is called upaasanaa.
Wednesday, May 23, 2012
Bhagavad Gita Verse 46, Chapter 6
tapasvibhyodhiko yogi jnyaanibhyopi matodhikaha |
karmibhyashchaadhiko yogi tasmaadyogi bhavaarjuna || 46 ||
The yogi is greater than men of austerity, even greater than men of knowledge, and greater than men of action. Therefore, become a yogi, O Arjuna.
tapasvibhyaha : men of austerity
adhikaha : greater
yogi : yogi
jnyaanibhyaha : men of knowledge
api : even
mataha : opinion
adhikaha : greater
karmibhyaha : men of action
cha : and
adhikaha : greater
yogi : yogi
tasmaat : therefore
yogi : yogo
bhava : become
arjuna : O Arjuna
Shri Krishna begins to conclude the topic of meditation with this shloka. Having described the need for meditation, the definition of meditation, the process of meditation and the fate of a meditator, he now positions meditation as the ultimate means of attaining liberation. He says that the yogi, or the meditator, is superior to people who practice austerities, work selflessly or study the scriptures. And regardless of how much spiritual progress has been made in prior births, meditation is the only means of liberation. That is why he urges Arjuna to follow the path of meditation.
Here, Shri Krishna first lists three types of spiritual strivers: the taspasvi who practices austerities, the karmayogi who works selflessly, and the jnyaani who studies scriptures. We have come across the term karma yogi earlier, so let us look at the other two. The tapasvi is one who practicies austerities in the form of minimizing exposure to the material world, such as fasting, donating wealth, keeping a vow of silence and so on. The jnyaani is one who is well versed in spiritual knowledge and continues to increase and disseminate this knowledge through books, satsangs or company of holy people, and discourses.
Although each of these practices has their place and moves the seeker forward in his spiritual path, they are will not lead the seeker to his ultimate goal of liberation. Moreover, any of these practices will result in worldy gains as well. Shri Krishna advises Arjuna to not get “stuck” in any of these practices, but to gradually move towards meditation as the conclusion of his spiritual practice. Otherwise, there is a danger of the tapasvi harming himself through extreme austerity, the karmayogi not being able to detach himself from his actions, and the jnyaani gaining a ton of theoretical knowledge but not resulting in anything tangible.
So therefore, Shri Krishna urges Arjuna to follow the path of meditation as prescribed in this chapter. Specifically, this means developing the vision of equanimity or “samyak darshana”, where one sees oneself in all, and all in one’s self. Shri Krishna concludes this chapter in the next shloka.
karmibhyashchaadhiko yogi tasmaadyogi bhavaarjuna || 46 ||
The yogi is greater than men of austerity, even greater than men of knowledge, and greater than men of action. Therefore, become a yogi, O Arjuna.
tapasvibhyaha : men of austerity
adhikaha : greater
yogi : yogi
jnyaanibhyaha : men of knowledge
api : even
mataha : opinion
adhikaha : greater
karmibhyaha : men of action
cha : and
adhikaha : greater
yogi : yogi
tasmaat : therefore
yogi : yogo
bhava : become
arjuna : O Arjuna
Shri Krishna begins to conclude the topic of meditation with this shloka. Having described the need for meditation, the definition of meditation, the process of meditation and the fate of a meditator, he now positions meditation as the ultimate means of attaining liberation. He says that the yogi, or the meditator, is superior to people who practice austerities, work selflessly or study the scriptures. And regardless of how much spiritual progress has been made in prior births, meditation is the only means of liberation. That is why he urges Arjuna to follow the path of meditation.
Here, Shri Krishna first lists three types of spiritual strivers: the taspasvi who practices austerities, the karmayogi who works selflessly, and the jnyaani who studies scriptures. We have come across the term karma yogi earlier, so let us look at the other two. The tapasvi is one who practicies austerities in the form of minimizing exposure to the material world, such as fasting, donating wealth, keeping a vow of silence and so on. The jnyaani is one who is well versed in spiritual knowledge and continues to increase and disseminate this knowledge through books, satsangs or company of holy people, and discourses.
Although each of these practices has their place and moves the seeker forward in his spiritual path, they are will not lead the seeker to his ultimate goal of liberation. Moreover, any of these practices will result in worldy gains as well. Shri Krishna advises Arjuna to not get “stuck” in any of these practices, but to gradually move towards meditation as the conclusion of his spiritual practice. Otherwise, there is a danger of the tapasvi harming himself through extreme austerity, the karmayogi not being able to detach himself from his actions, and the jnyaani gaining a ton of theoretical knowledge but not resulting in anything tangible.
So therefore, Shri Krishna urges Arjuna to follow the path of meditation as prescribed in this chapter. Specifically, this means developing the vision of equanimity or “samyak darshana”, where one sees oneself in all, and all in one’s self. Shri Krishna concludes this chapter in the next shloka.
Saturday, March 3, 2012
Bhagavad Gita Verse 42, Chapter 4
tasmaadajnyaanasambhootam hritstham jnyaanaasinaatmanaha |
chhittavainam sanshayam yogamaatishthottishtha bhaarata || 42 ||
Therefore, with the sword of knowledge, tear your doubts that are born of ignorance and reside in your heart; establish yourself in this path of yoga, and arise, O Arjuna.
tasmaat : therefore
ajnyaana : ignorance
sambhootam : born of
hritstham : reside in the heart
jnyaana : knowledge
asina : sword of
aatmanaha : your
chhittavaa : tear
enam : this
sanshayam : doubts
yogam : yoga
aatishtha : establish yourself (in this path)
uttishtha : arise
bhaarata : O Bhaarata
In this concluding verse of the fourth chapter, Shri Krishna urges Arjuna to cast away all his doubts and get back to fighting the Kurukshetra war. In other words, he asks the students of the Gita to put the teaching of the fourth chapter into practice, and to act in this world.
Shri Krishna reiterates the location of our accumulated ignorance. He uses the word "hritstham" which literally means heart, but actually refers to the four-fold antaha-karana comprising the mind, intellect, memory and ego.
This shloka also provides a concise summary of the fourth chapter. Ignorance in the form of individuality, selfishness and finitude, is our natural condition. This ignorance causes us to question our relationship with the world, just like Arjuna got confused in regards to his duty as a warrior. Having gained knowledge, in the form of universality, selflessness and infinitude, we know exactly how to transact with the world. All our doubts are destroyed. We begin to act in a spirit of yajnya, where we see the same eternal essence in the actor, the action and the result. Ultimately, like the shloka says, we arise not just physically, but also spiritually, into a new level of consciousness.
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade jnyaanakarmasanyaasayogonaamo chaturthodhyaahaha || 4 ||
chhittavainam sanshayam yogamaatishthottishtha bhaarata || 42 ||
Therefore, with the sword of knowledge, tear your doubts that are born of ignorance and reside in your heart; establish yourself in this path of yoga, and arise, O Arjuna.
tasmaat : therefore
ajnyaana : ignorance
sambhootam : born of
hritstham : reside in the heart
jnyaana : knowledge
asina : sword of
aatmanaha : your
chhittavaa : tear
enam : this
sanshayam : doubts
yogam : yoga
aatishtha : establish yourself (in this path)
uttishtha : arise
bhaarata : O Bhaarata
In this concluding verse of the fourth chapter, Shri Krishna urges Arjuna to cast away all his doubts and get back to fighting the Kurukshetra war. In other words, he asks the students of the Gita to put the teaching of the fourth chapter into practice, and to act in this world.
Shri Krishna reiterates the location of our accumulated ignorance. He uses the word "hritstham" which literally means heart, but actually refers to the four-fold antaha-karana comprising the mind, intellect, memory and ego.
This shloka also provides a concise summary of the fourth chapter. Ignorance in the form of individuality, selfishness and finitude, is our natural condition. This ignorance causes us to question our relationship with the world, just like Arjuna got confused in regards to his duty as a warrior. Having gained knowledge, in the form of universality, selflessness and infinitude, we know exactly how to transact with the world. All our doubts are destroyed. We begin to act in a spirit of yajnya, where we see the same eternal essence in the actor, the action and the result. Ultimately, like the shloka says, we arise not just physically, but also spiritually, into a new level of consciousness.
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade jnyaanakarmasanyaasayogonaamo chaturthodhyaahaha || 4 ||
Sunday, February 5, 2012
Bhagavad Gita Verse 15, Chapter 4
evam jnaatvaa kritam karma poorvairapi mumukshubhihi |
kuru karmaiva tasmaattvam poorvaih poorvataram kritam || 15 ||
Even seekers of freedom, having known this path, performed actions since ancient times. Therefore, so do you perform actions like the ancients did.
evam : this manner
jnaatvaa : having known
kritam : performed
karma : actions
poorvaih : since ancient times
api : even
mumukshubhihi : seekers of freedom
kuru : perform
karma : actions
eva : those
tasmaat : therefore
tvam : you
poorvaih : ancestors
poorvataram : since ancient times
kritam : actions
Previously, Shri Krishna explained that one who knows him as distinct from performer and enjoyer of actions is not bound. Now, he reaffirms that teaching by informing Arjuna that many ancient seekers of freedom have followed the path of karmayoga.
These ancient seekers understood that the "I" is the eternal essence. It is not the doer and does not have anything to gain from results of actions. So they continued to perform actions, dedicating them to the highest ideal which is Ishvara, and purified their minds doing so.
Shri Krishna also re-emphasizes that this teaching did not deter the ancient seekers from performing actions, in other words, they did not abandon their duties and retire to the forest. They continued to work in the world but maintained the karmayoga attitude.
By pointing out the heritage of karmayoga, Shri Krishna constantly reminded Arjuna that this is not a brand new teaching, it always was a way of life but was lost due to the passage of time.
kuru karmaiva tasmaattvam poorvaih poorvataram kritam || 15 ||
Even seekers of freedom, having known this path, performed actions since ancient times. Therefore, so do you perform actions like the ancients did.
evam : this manner
jnaatvaa : having known
kritam : performed
karma : actions
poorvaih : since ancient times
api : even
mumukshubhihi : seekers of freedom
kuru : perform
karma : actions
eva : those
tasmaat : therefore
tvam : you
poorvaih : ancestors
poorvataram : since ancient times
kritam : actions
Previously, Shri Krishna explained that one who knows him as distinct from performer and enjoyer of actions is not bound. Now, he reaffirms that teaching by informing Arjuna that many ancient seekers of freedom have followed the path of karmayoga.
These ancient seekers understood that the "I" is the eternal essence. It is not the doer and does not have anything to gain from results of actions. So they continued to perform actions, dedicating them to the highest ideal which is Ishvara, and purified their minds doing so.
Shri Krishna also re-emphasizes that this teaching did not deter the ancient seekers from performing actions, in other words, they did not abandon their duties and retire to the forest. They continued to work in the world but maintained the karmayoga attitude.
By pointing out the heritage of karmayoga, Shri Krishna constantly reminded Arjuna that this is not a brand new teaching, it always was a way of life but was lost due to the passage of time.
Wednesday, January 18, 2012
Bhagavad Gita Verse 41, Chapter 3
tasmaattvamindriyaanyaadau niyamya bharatarshabha |
paapmaanam prajahi hyonam jnyaanavijnyaananaashanam || 41 ||
Therefore, first control the senses, O excellent among Bharataas, and with force, definitely kill this destroyer of knowledge and wisdom.
tasmaat : therefore
tvam : you
indriyaani : senses
adau : first
niyamya : control
bharatarshabha : excellent among Bharataas
paapmaanam : mighty sinner (desires)
prajahi : kill with force
hi : definitely
enam : this
jnyaana : knowledge
vijnyaana : wisdom
naashanam : destroyer
Having revealed the location of desire, Shri Krishna now provides a method of taming desire. He advises Arjuna to first control desire at the level of the senses. Desires originate in the likes and dislikes present in the senses, and therefore, that is where we should go after them.
This requires us to be constantly aware and alert of our likes and dislikes, and not to get overpowered by them once we see them arise. For example, we can detect anger towards someone we dislike arise in our mind. We may try to suppress angry thoughts, but that is not feasible. Therefore we should first learn to control anger at level of the tongue by not speaking any harsh words towards that person.
How do we remain alert? There are several techniques to make us alert and bring us to the present moment. The simplest technique is to take a few breaths and just focus attention on the inhaling and exhaling. This will immediately stop all mental "chatter".
Shri Krishna also mentions here that desire not only destroys knowledge but also wisdom. So let us correctly understand what is meant by wisdom here. Essentially, knowledge + experience = wisdom. If we read something in a book, then it is knowledge. But if we experience something on our own, then we own it and it becomes wisdom.
With this shloka, Shri Krishna answered the question raised by Arjuna, which was in regards to obstacles to karma yoga. He also provided a simple technique that only begins to address the obstacles, but does not completely eradicate them. In the next two verses, he concludes the topic of karmayoga by providing the advanced technique of removing these obstacles.
paapmaanam prajahi hyonam jnyaanavijnyaananaashanam || 41 ||
Therefore, first control the senses, O excellent among Bharataas, and with force, definitely kill this destroyer of knowledge and wisdom.
tasmaat : therefore
tvam : you
indriyaani : senses
adau : first
niyamya : control
bharatarshabha : excellent among Bharataas
paapmaanam : mighty sinner (desires)
prajahi : kill with force
hi : definitely
enam : this
jnyaana : knowledge
vijnyaana : wisdom
naashanam : destroyer
Having revealed the location of desire, Shri Krishna now provides a method of taming desire. He advises Arjuna to first control desire at the level of the senses. Desires originate in the likes and dislikes present in the senses, and therefore, that is where we should go after them.
This requires us to be constantly aware and alert of our likes and dislikes, and not to get overpowered by them once we see them arise. For example, we can detect anger towards someone we dislike arise in our mind. We may try to suppress angry thoughts, but that is not feasible. Therefore we should first learn to control anger at level of the tongue by not speaking any harsh words towards that person.
How do we remain alert? There are several techniques to make us alert and bring us to the present moment. The simplest technique is to take a few breaths and just focus attention on the inhaling and exhaling. This will immediately stop all mental "chatter".
Shri Krishna also mentions here that desire not only destroys knowledge but also wisdom. So let us correctly understand what is meant by wisdom here. Essentially, knowledge + experience = wisdom. If we read something in a book, then it is knowledge. But if we experience something on our own, then we own it and it becomes wisdom.
With this shloka, Shri Krishna answered the question raised by Arjuna, which was in regards to obstacles to karma yoga. He also provided a simple technique that only begins to address the obstacles, but does not completely eradicate them. In the next two verses, he concludes the topic of karmayoga by providing the advanced technique of removing these obstacles.
Tuesday, December 27, 2011
Bhagavad Gita Verse 19, Chapter 3
tasmaadasaktah satatam kaaryam karma samaachara |
asakto hyaacharan karma paramaapnoti purushaha || 19 ||
Therefore, always perform prescribed actions diligently without attachment; for, by performing action without attachment, an individual attains the supreme.
tasmaat : therefore
asaktah : without attachment
satatam : always
kaaryam : prescribed
karma : actions
samaachara : diligently
asaktah : without attachment
hi : because
aacharan : perform
karma : action
param : highest
aapnoti : attain
purushaha : an individual
In this shloka, Shri Krishna concludes his answer to Arjuna's question from the first verse in this chapter. Arjuna had asked Shri Krishna as to why he should commit the act of war, which in his opinion was a ghastly act. Let us recap Shri Krishna's answer.
Shri Krishna replied by explaining that no one can flee from action, that one should perform selfless rather than selfish actions, that selfless actions in the service of a higher ideal do not create bondage, and that performance of selfless action or yajna is the key to participating in the evolution of oneself and of the universe.
Another point emphasized in this shloka is that karmayoga should not be something that is restricted to only a few aspects of life. The karmayoga mindset should eventually become second nature, in other words, it should be embedded in each and every action that we perform. So therefore, in each and every action that we perform, from writing an email to eating our meals, we should remember to derive joy from the action itself rather than in the result. Only then will we begin to drop attachment to the action and to the result.
asakto hyaacharan karma paramaapnoti purushaha || 19 ||
Therefore, always perform prescribed actions diligently without attachment; for, by performing action without attachment, an individual attains the supreme.
tasmaat : therefore
asaktah : without attachment
satatam : always
kaaryam : prescribed
karma : actions
samaachara : diligently
asaktah : without attachment
hi : because
aacharan : perform
karma : action
param : highest
aapnoti : attain
purushaha : an individual
In this shloka, Shri Krishna concludes his answer to Arjuna's question from the first verse in this chapter. Arjuna had asked Shri Krishna as to why he should commit the act of war, which in his opinion was a ghastly act. Let us recap Shri Krishna's answer.
Shri Krishna replied by explaining that no one can flee from action, that one should perform selfless rather than selfish actions, that selfless actions in the service of a higher ideal do not create bondage, and that performance of selfless action or yajna is the key to participating in the evolution of oneself and of the universe.
Another point emphasized in this shloka is that karmayoga should not be something that is restricted to only a few aspects of life. The karmayoga mindset should eventually become second nature, in other words, it should be embedded in each and every action that we perform. So therefore, in each and every action that we perform, from writing an email to eating our meals, we should remember to derive joy from the action itself rather than in the result. Only then will we begin to drop attachment to the action and to the result.
Friday, December 23, 2011
Bhagavad Gita Verse 15, Chapter 3
karma brahmodbhavam viddhi brahmaaksharasamudhbhavam |
tasmaatsarvagatam brahma nityam yajne pratishthitam || 15 ||
Know that actions arise out of the Vedas, and that the Vedas arise out of the imperishable (eternal essence). Therefore, yajna is always established in that all-pervading eternal essence.
karma : actions
brahmodbhavam : arise out of the Vedas
viddhi : know
brahma : Vedas
aksharasamudhbhavam : arise out of the imperishable
tasmaat : therefore
sarvagatam : all-pervading
brahma : eternal essence
nityam : always
yajne : yajna
pratishthitam : established
Shri Krishna reveals the connection between yajna and the eternal essence in this shloka. Here he says that yajna is an integral part of the eternal essence, because it is born out of the Vedas. Symbolically, the Vedas represent the "rule-book" of the universe, and so yajna becomes an essential law embedded in the universe.
In the second chapter, which was an overview of the entire Gita, Shri Krishna pointed Arjuna to the ultimate goal of life - realization of the eternal essence. In this chapter, Shri Krishna connect karmayoga to the eternal essence. He explains that karmayoga is a means, a technique, to realize the eternal essence, because the eternal essence created the rules of the universe.
So in summary, the teaching of karmayoga so far is : Actions are of two types, selfless and selfish. Selfish actions bind us to wordly objects, and selfless actions do not. Therefore, Shri Krishna urges us to move gradually from the level of inaction to selfish action first, and then from selfish action to selfless action or yajna. Only through acting in the spirit of yajna will we move forward on the path to realizing the eternal essence.
tasmaatsarvagatam brahma nityam yajne pratishthitam || 15 ||
Know that actions arise out of the Vedas, and that the Vedas arise out of the imperishable (eternal essence). Therefore, yajna is always established in that all-pervading eternal essence.
karma : actions
brahmodbhavam : arise out of the Vedas
viddhi : know
brahma : Vedas
aksharasamudhbhavam : arise out of the imperishable
tasmaat : therefore
sarvagatam : all-pervading
brahma : eternal essence
nityam : always
yajne : yajna
pratishthitam : established
Shri Krishna reveals the connection between yajna and the eternal essence in this shloka. Here he says that yajna is an integral part of the eternal essence, because it is born out of the Vedas. Symbolically, the Vedas represent the "rule-book" of the universe, and so yajna becomes an essential law embedded in the universe.
In the second chapter, which was an overview of the entire Gita, Shri Krishna pointed Arjuna to the ultimate goal of life - realization of the eternal essence. In this chapter, Shri Krishna connect karmayoga to the eternal essence. He explains that karmayoga is a means, a technique, to realize the eternal essence, because the eternal essence created the rules of the universe.
So in summary, the teaching of karmayoga so far is : Actions are of two types, selfless and selfish. Selfish actions bind us to wordly objects, and selfless actions do not. Therefore, Shri Krishna urges us to move gradually from the level of inaction to selfish action first, and then from selfish action to selfless action or yajna. Only through acting in the spirit of yajna will we move forward on the path to realizing the eternal essence.
Wednesday, November 16, 2011
Bhagavad Gita Verse 50, Chapter 2
buddhiyukto jahaateeha ubhe sukritadushkrite |
tasmaadyogaaya yujyasva yogah karmasu kaushalam || 50 ||
One who is equipped with equanimity in this life discards both merit and sin. Therefore remain established in yoga; yoga results in perfect action.
buddhiyuktaha : with equanimity
jahaati : give up
iha : here, in this life
ubhe : both
sukritadushkrite : merit and sin
tasmaat : therefore
yogaaya : in yoga
yujyasva : established
yogah : yoga
karmasu : in action
kaushalam : perfect
In the last chapter, Arjuna raised several concerns to Shri Krishna while debating whether or not to fight the Kaurava army. One of the concerns was that he would incur sin if he killed his kinsmen. Having given the overview of the topic of Karmayoga, Shri Krishna wanted to now address Arjuna's concern around sin.
In this shloka, Shri Krishna told Arjuna that if one follows the path of Karmayoga, i.e. performs svadharma with equanimity, one doesn't have to constantly ponder whether an action will beget merit or sin. In fact, one goes beyond the accumulation of merit or sin. Why is that the case? If we begin to detach ourselves from the results or fruits of our actions, we will also not get attached to merit and sin. Both merit and sin, like results of an action, are future-oriented expectations, and have no place in Karmayoga.
For instance, consider a grapevine that produces grapes. It fully carries out its svadharma, which is to produce tasty grapes. But it is upto the one who processes the grapes to make grape juice out of those grapes, or to produce alcohol that probably ends up ruining an alcoholic's family. The grapevine does not incur merit or sin, it simply performs its svadharma.
There is another important point in this shloka. Earlier, we came across the definition of yoga as "yoga is equanimity of mind during the performance of action". Now, Shri Krishna instructed Arjuna on another benefit of yoga. If one maintains equanimity of mind at all times, one's actions become perfect since they will be performed with total attention and dexterity, without any distractions. Therefore, there is no need worry about the result. The result will, without question, be beneficial.
Earlier, we had discussed trying Karmayoga using a simple exercise: washing dishes while giving complete and undivided attention to the task at hand. If you tried it, you may have noticed that it is almost impossible to focus the mind on the task. The mind, much like a child, darts either into the future or into the past. For now, let's continue to practice Karmayoga by doing simple household chores like washing dishes, but with focused attention. In the forthcoming shlokas, we will encounter more tools to bring equanimity to the mind.
tasmaadyogaaya yujyasva yogah karmasu kaushalam || 50 ||
One who is equipped with equanimity in this life discards both merit and sin. Therefore remain established in yoga; yoga results in perfect action.
buddhiyuktaha : with equanimity
jahaati : give up
iha : here, in this life
ubhe : both
sukritadushkrite : merit and sin
tasmaat : therefore
yogaaya : in yoga
yujyasva : established
yogah : yoga
karmasu : in action
kaushalam : perfect
In the last chapter, Arjuna raised several concerns to Shri Krishna while debating whether or not to fight the Kaurava army. One of the concerns was that he would incur sin if he killed his kinsmen. Having given the overview of the topic of Karmayoga, Shri Krishna wanted to now address Arjuna's concern around sin.
In this shloka, Shri Krishna told Arjuna that if one follows the path of Karmayoga, i.e. performs svadharma with equanimity, one doesn't have to constantly ponder whether an action will beget merit or sin. In fact, one goes beyond the accumulation of merit or sin. Why is that the case? If we begin to detach ourselves from the results or fruits of our actions, we will also not get attached to merit and sin. Both merit and sin, like results of an action, are future-oriented expectations, and have no place in Karmayoga.
For instance, consider a grapevine that produces grapes. It fully carries out its svadharma, which is to produce tasty grapes. But it is upto the one who processes the grapes to make grape juice out of those grapes, or to produce alcohol that probably ends up ruining an alcoholic's family. The grapevine does not incur merit or sin, it simply performs its svadharma.
There is another important point in this shloka. Earlier, we came across the definition of yoga as "yoga is equanimity of mind during the performance of action". Now, Shri Krishna instructed Arjuna on another benefit of yoga. If one maintains equanimity of mind at all times, one's actions become perfect since they will be performed with total attention and dexterity, without any distractions. Therefore, there is no need worry about the result. The result will, without question, be beneficial.
Earlier, we had discussed trying Karmayoga using a simple exercise: washing dishes while giving complete and undivided attention to the task at hand. If you tried it, you may have noticed that it is almost impossible to focus the mind on the task. The mind, much like a child, darts either into the future or into the past. For now, let's continue to practice Karmayoga by doing simple household chores like washing dishes, but with focused attention. In the forthcoming shlokas, we will encounter more tools to bring equanimity to the mind.
Thursday, November 3, 2011
Bhagavad Gita Verse 37, Chapter 2
hato vaa praapsyasi svargam jitvaa vaa bhokshyase maheem |
tasmaaduttishta kaunteya yuddhaaya kritanishchayaha || 37 ||
If you are killed, you will obtain heaven; and if you win, you will enjoy this earth. Therefore, O Kaunteya, arise and decide to engage in war.
hataha : you are killed
vaa : if
praapsyasi : obtain
svargam : heaven
jitvaa : you win
vaa : if
bhokshyase : enjoy
maheem : earth
tasmaat : therefore
uttishta : arise
kaunteya : O Kaunteya
yuddhaaya : in war
kritanishchayaha : decide to engage
Here Shri Krishna makes yet another plea to Arjuna not to shirk away from duty. This time, however, the message is more specific - Shri Krishna does not want Arjuna to resort to inaction or stasis.
Here Shri Krishna is saying : "Arjuna, regardless of whether you win or lose, the outcome will always be favourable. But the longer you keep pondering over your fight or not-to-fight dilemma, the further you move away from action towards inaction. Under no circumstances is inaction permissible. Therefore, fight!"
When faced with tough situations, our natural instinct is to move away from action towards inaction. There is always a hesitation, sometimes procrastination. And usually, this hesitation is caused by a fear of failure, or fear of trying something that we have not done before.
But Shri Krishna advises us that as long as we are performing actions that are aligned to our svadharma, our duty, action is always preferable to inaction or procrastination. The outcome of performing an action in accordance with our duty will always be favourable.
Footnotes
1. In common usage, Dharma means religion, so sva-dharma could mean "one's religion". And so, this verse has the potential to be translated as "everyone should fight a war for one's religion". This is a misinterpretation. If one really is a warrior (in the army, navy etc.) then they should definitely fight for their country. But if one is not a warrior by profession, there is no need to fight.
tasmaaduttishta kaunteya yuddhaaya kritanishchayaha || 37 ||
If you are killed, you will obtain heaven; and if you win, you will enjoy this earth. Therefore, O Kaunteya, arise and decide to engage in war.
hataha : you are killed
vaa : if
praapsyasi : obtain
svargam : heaven
jitvaa : you win
vaa : if
bhokshyase : enjoy
maheem : earth
tasmaat : therefore
uttishta : arise
kaunteya : O Kaunteya
yuddhaaya : in war
kritanishchayaha : decide to engage
Here Shri Krishna makes yet another plea to Arjuna not to shirk away from duty. This time, however, the message is more specific - Shri Krishna does not want Arjuna to resort to inaction or stasis.
Here Shri Krishna is saying : "Arjuna, regardless of whether you win or lose, the outcome will always be favourable. But the longer you keep pondering over your fight or not-to-fight dilemma, the further you move away from action towards inaction. Under no circumstances is inaction permissible. Therefore, fight!"
When faced with tough situations, our natural instinct is to move away from action towards inaction. There is always a hesitation, sometimes procrastination. And usually, this hesitation is caused by a fear of failure, or fear of trying something that we have not done before.
But Shri Krishna advises us that as long as we are performing actions that are aligned to our svadharma, our duty, action is always preferable to inaction or procrastination. The outcome of performing an action in accordance with our duty will always be favourable.
Footnotes
1. In common usage, Dharma means religion, so sva-dharma could mean "one's religion". And so, this verse has the potential to be translated as "everyone should fight a war for one's religion". This is a misinterpretation. If one really is a warrior (in the army, navy etc.) then they should definitely fight for their country. But if one is not a warrior by profession, there is no need to fight.
Friday, October 28, 2011
Bhagavad Gita Verse 30, Chapter 2
dehi nityamavadhyooyam dehe sarvasya bhaarata |
tasmaatsarvaani bhootani na tvam shochitumarhasi || 30 ||
This eternal and imperishable body-dweller dwells in all bodies, O Bhaarata. Therefore, you should not grieve for any or all beings.
dehi : body-dweller
nityam : eternal
avadhyaha : imperishable
ayam : this
dehe : bodies
sarvasya : in all
bhaarata : O Bhaarata
tasmaat : therefore
sarvaani : all
bhootani : beings
tvam : you
shochitum : grieve
na arhasi : should not
With this shloka, Shri Krishna concludes the topic of the eternal essence. Now, having followed the teaching so far, we would probably have some questions. Let's try to address some of them.
So if we were to ask ourselves "I have studied the Gita for a while now, what is the message in a nutshell so far?". Or in management-speak "What is the net-net?". It is this shloka. Therefore, even if we may not remember all the shlokas about the eternal essence, we should not forget this shloka.
Here's another question: "We have covered the entire first chapter, as well as some part of the second chapter. Where is God in all of this?" We have purposely avoided the word "God" in our discussions because Shri Krishna has not yet uttered that word in any teaching so far. As we proceed through the Gita, Shri Krishna will bring up this topic at the appropriate time. For now, if we go to a place of worship like a temple, we can still continue to pray to God, knowing that the eternal essence is an integral part of God as well.
The pragmatist among us would ask "All this abstract stuff is well and good, how do we apply it in our daily life?". And the answer is - stay tuned! The topics will become more practical starting with the next shloka. All we need to remember is the examples from these shlokas: the eternal essence is like the sun, actionless and changeless. It is like the water that pervades the entire cloth. And it is like the car-dweller who occupies and leaves the car once it is old.
tasmaatsarvaani bhootani na tvam shochitumarhasi || 30 ||
This eternal and imperishable body-dweller dwells in all bodies, O Bhaarata. Therefore, you should not grieve for any or all beings.
dehi : body-dweller
nityam : eternal
avadhyaha : imperishable
ayam : this
dehe : bodies
sarvasya : in all
bhaarata : O Bhaarata
tasmaat : therefore
sarvaani : all
bhootani : beings
tvam : you
shochitum : grieve
na arhasi : should not
With this shloka, Shri Krishna concludes the topic of the eternal essence. Now, having followed the teaching so far, we would probably have some questions. Let's try to address some of them.
So if we were to ask ourselves "I have studied the Gita for a while now, what is the message in a nutshell so far?". Or in management-speak "What is the net-net?". It is this shloka. Therefore, even if we may not remember all the shlokas about the eternal essence, we should not forget this shloka.
Here's another question: "We have covered the entire first chapter, as well as some part of the second chapter. Where is God in all of this?" We have purposely avoided the word "God" in our discussions because Shri Krishna has not yet uttered that word in any teaching so far. As we proceed through the Gita, Shri Krishna will bring up this topic at the appropriate time. For now, if we go to a place of worship like a temple, we can still continue to pray to God, knowing that the eternal essence is an integral part of God as well.
The pragmatist among us would ask "All this abstract stuff is well and good, how do we apply it in our daily life?". And the answer is - stay tuned! The topics will become more practical starting with the next shloka. All we need to remember is the examples from these shlokas: the eternal essence is like the sun, actionless and changeless. It is like the water that pervades the entire cloth. And it is like the car-dweller who occupies and leaves the car once it is old.
Friday, October 14, 2011
Bhagavad Gita Verse 18, Chapter 2
antavanta ime dehaa nityasyoktaaha shareerinaha |
anaashinoprameyasya tasmaadyudhyasva bhaarata || 18 ||
These bodies of the eternal body-dweller will perish, it is said. It is imperishable and unfathomable. Therefore, fight, O Bhaarata.
antavanta : perishable
ime : these
dehaa : bodies
nityasya : eternal
uktaaha : has been said
shareerinaha: this body-dweller
anaashinaha : imperishable
aprameyasya : unfathomable
tasmaat : therefore
yudhyasva : fight
bhaarata : O Bhaarata
Like the previous shloka did, this shloka introduces another aspect of the eternal essence. It is unfathomable, incomprehensible. In other words, it cannot be understood by our intellect like we understand other kinds of knowledge. Also notice here that the eternal essence is denoted as one entity, whereas the bodies are many. Which means it is same eternal essence that pervades all material objects, including human bodies.
Since Shri Krishna concludes a line of reasoning in this shloka with the word "tasmaat", let's summarize the argument that began in verse 11 of this chapter:
1) Shri Krishna told Arjuna : "You are thinking that it is evil, wrong, unlawful to fight against your kinsmen. Your logic is incorrect. You are missing the big picture."
2) "I will tell you the correct logic. You shouldn't grieve for them. The eternal essence, body dweller, is imperishable and real, whereas human bodies and material objects are perishable, and are unreal, as it were."
3) "I will also give you some practical advice. Do not get agitated by joy and sorrow caused by contact with people, objects and situations. These are temporary conditions so bear them patiently. Once you learn to remain stable through joy and sorrow, you will begin to realize the eternal essence".
4) "Now that you know that you can never destroy the imperishable eternal essence, and that you should not grieve for the perishable, get up and fight, O Arjuna".
So then, what is the bottomline? "Arjuna, you should not think that you are this human body. Associate yourself with that body-dweller, that eternal essence. It will never get destroyed, so there is no need for grief."
Here we also see that Shri Krishna, like any good teacher, is providing 2 kinds of training : theoretical and practical. From the next shloka onwards, we will examine the theoretical, or logical aspect. In the later part of the chapter we will look at the practical aspect.
Footnotes
1. This shloka gives a pointer to the birth of the ego. When the eternal essence, which is one entity, associates itself with material objects, it gets split or fragmented. It begins to think that it is limited by whatever material object it is associated with. And when that eternal essence feels limited to a particular human body, and does everything in its power to maintain a sense of separation from everything else, that gives rise to the sense of ego.
anaashinoprameyasya tasmaadyudhyasva bhaarata || 18 ||
These bodies of the eternal body-dweller will perish, it is said. It is imperishable and unfathomable. Therefore, fight, O Bhaarata.
antavanta : perishable
ime : these
dehaa : bodies
nityasya : eternal
uktaaha : has been said
shareerinaha: this body-dweller
anaashinaha : imperishable
aprameyasya : unfathomable
tasmaat : therefore
yudhyasva : fight
bhaarata : O Bhaarata
Like the previous shloka did, this shloka introduces another aspect of the eternal essence. It is unfathomable, incomprehensible. In other words, it cannot be understood by our intellect like we understand other kinds of knowledge. Also notice here that the eternal essence is denoted as one entity, whereas the bodies are many. Which means it is same eternal essence that pervades all material objects, including human bodies.
Since Shri Krishna concludes a line of reasoning in this shloka with the word "tasmaat", let's summarize the argument that began in verse 11 of this chapter:
1) Shri Krishna told Arjuna : "You are thinking that it is evil, wrong, unlawful to fight against your kinsmen. Your logic is incorrect. You are missing the big picture."
2) "I will tell you the correct logic. You shouldn't grieve for them. The eternal essence, body dweller, is imperishable and real, whereas human bodies and material objects are perishable, and are unreal, as it were."
3) "I will also give you some practical advice. Do not get agitated by joy and sorrow caused by contact with people, objects and situations. These are temporary conditions so bear them patiently. Once you learn to remain stable through joy and sorrow, you will begin to realize the eternal essence".
4) "Now that you know that you can never destroy the imperishable eternal essence, and that you should not grieve for the perishable, get up and fight, O Arjuna".
So then, what is the bottomline? "Arjuna, you should not think that you are this human body. Associate yourself with that body-dweller, that eternal essence. It will never get destroyed, so there is no need for grief."
Here we also see that Shri Krishna, like any good teacher, is providing 2 kinds of training : theoretical and practical. From the next shloka onwards, we will examine the theoretical, or logical aspect. In the later part of the chapter we will look at the practical aspect.
Footnotes
1. This shloka gives a pointer to the birth of the ego. When the eternal essence, which is one entity, associates itself with material objects, it gets split or fragmented. It begins to think that it is limited by whatever material object it is associated with. And when that eternal essence feels limited to a particular human body, and does everything in its power to maintain a sense of separation from everything else, that gives rise to the sense of ego.
Wednesday, September 14, 2011
Bhagavad Gita Verse 37, Chapter 1
tasmaannarhaa vayam hantum dhaartaraashtraan svabaandhavaan |
svajanam hi katham hatvaa sukhinaha syaama maadhava || 37 ||
Therefore, it is not appropriate for us to kill these relatives of Dhritraashtra who our also our brothers. How can we gain pleasure by killing our own, O Maadhava?
tasmaat : therefore
na arhaaha : not appropriate
vayam : we
hantum : to kill
dhaartarashtaan : relatives of Dhritraashtra
svabaandhavaan : our brothers
svajanam : our kinsmen
hi : because
katham : how
hatvaa : kill
sukhinaha : happiness
maadhava : O Maadhava
The word "tasmaat", which means therefore, indicates the conclusion of an argument. Here, Arjuna concluded his argument to Shri Krishna in which he asserted that that he did not want to fight. To defend that argument, Arjuna provided several points: that there was no point in the war or even in living itself, that the very people that he was fighting against were the same people that made him happy, that killing his kinsmen and his well-wishers was a sin, and that there would be no joy derived in doing so.
This argument was not built on any sort of rationality or logic because Arjuna came under the influence of "moha" or delusion, the delusion that personal relationships were more important in the battlefield than one's duty. An increase in moha usually suppresses our ability to discern between what is correct and what is not. This discerning ability is called "viveka".
Here's an real world example that illustrates moha and viveka. Imagine that your brother has a drinking problem, and needs to hear from you that the addiction needs to stop. What is the right thing for you to do? It is a difficult situation because your moha and viveka come into conflict. Viveka tells you that the right thing for you to do is to intervene, but moha tells you that doing so will endanger your relationship.
Another common example is that a surgeon will usually not perform an operation on a relative exactly because of this moha.
Viveka is the first step in the "Saadhana Chatushthaya", the 4-fold qualifications that are required for anyone treading on the spiritual path. Barring a few exceptions if you do not cultivate the ability to discern what is correct and what is not, your spiritual journey will never commence.
svajanam hi katham hatvaa sukhinaha syaama maadhava || 37 ||
Therefore, it is not appropriate for us to kill these relatives of Dhritraashtra who our also our brothers. How can we gain pleasure by killing our own, O Maadhava?
tasmaat : therefore
na arhaaha : not appropriate
vayam : we
hantum : to kill
dhaartarashtaan : relatives of Dhritraashtra
svabaandhavaan : our brothers
svajanam : our kinsmen
hi : because
katham : how
hatvaa : kill
sukhinaha : happiness
maadhava : O Maadhava
The word "tasmaat", which means therefore, indicates the conclusion of an argument. Here, Arjuna concluded his argument to Shri Krishna in which he asserted that that he did not want to fight. To defend that argument, Arjuna provided several points: that there was no point in the war or even in living itself, that the very people that he was fighting against were the same people that made him happy, that killing his kinsmen and his well-wishers was a sin, and that there would be no joy derived in doing so.
This argument was not built on any sort of rationality or logic because Arjuna came under the influence of "moha" or delusion, the delusion that personal relationships were more important in the battlefield than one's duty. An increase in moha usually suppresses our ability to discern between what is correct and what is not. This discerning ability is called "viveka".
Here's an real world example that illustrates moha and viveka. Imagine that your brother has a drinking problem, and needs to hear from you that the addiction needs to stop. What is the right thing for you to do? It is a difficult situation because your moha and viveka come into conflict. Viveka tells you that the right thing for you to do is to intervene, but moha tells you that doing so will endanger your relationship.
Another common example is that a surgeon will usually not perform an operation on a relative exactly because of this moha.
Viveka is the first step in the "Saadhana Chatushthaya", the 4-fold qualifications that are required for anyone treading on the spiritual path. Barring a few exceptions if you do not cultivate the ability to discern what is correct and what is not, your spiritual journey will never commence.
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